THE POPE'S deadly Wound: Tending to resolve all men, in the Chief and principal Points now in controversy between the Papists and Vs. Written by T. C. and published by Master Doctor BURGES, now Preacher to the English troops in the Pallatinate. 2 TIMOTH. Chap. 3. Verse 8.9. As jannes' and jambres withstood MOSES, so do these also resist the Truth; men of corrupt minds, reprobate concerning the Faith: But they shall prevail no longer, for their madness shall be evident to all men, as theirs was. REVELAT. Chap. 18. Verse. 2. It is fallen, it is fallen, Babylon the great City, and is become the habitation of Devils, and the hold of all foul spirits, and a cage of every unclean and hateful Bird. REVELAT. Chap. 14 Verse. 9.10. If any man worship the Beast and his Image, and receive his mark in his forehead, or on his hand, the same shall drink of the wine of the wrath of God. LONDON: Printed by T. S. for Nath. Newberie, and are to be sold at the sign of the Star under S. Peter's Church in Cornhill, and in Popes-head-Alley. 1621. To the Christian Reader. HE that undertakes to commend another man's writings unto the view and reading of men, adventures his own reputation therein, as Merchants do their stock in other men's ships. And there be two sorts of men, that do and may adventure more boldly than others, either goods or credit: First, such as have so much to spare, as that the loss of their adventure will not pinch them; or such as have so little to adventure, as no loss can hurt them much: Yet is there a middle sort that do adventure in hope of good returns. I take myself a man not utterly desperate, yet of poor estate, knowing nothing in myself that might procure respect unto another man's writings; unless perhaps my acquaintance with many men of sundry places, the purchase of my troublesome pilgrimage, or the loving favour which God of his goodness hath given me with many, far beyond my worth: But if I had more reputation in the Church of God and my Country then ever I shall have, I would not fear to adventure all mine own praises in the praise of this little Book, and the Author thereof. The Author thereof, Master Thomas Clarke, one of my parishioners in Sutton-Coldfield, I know to be a man of much gravity, piety, and honesty, & for one of his sort to be admired for his unwearied pains in reading such Authors as he could, gathering out of them the pith of their discourses or disputes, and labouring to improve all, not only to the settling of his own judgement, but also to the staying and satisfying of others popishly inclined, by conference or by writing: wherein also his success hath exceeded the harvest of many other men, better languaged and more learned then be. Touching this his book, it is true that only the moulding of the Arguments against Popery is his own, fit perhaps for the vulgar sort, then more exquisite pieces. The matter itself is to be found in the writings of our learned Countrymen, dispersed in large or many books, whereof some are not so easy to be had: But here is compiled and compacted together in this popular form, and in a style (so fare as I can judge) neither curious nor dissolute, but well becoming the man and the matter. The end and aim of this good man, I persuade myself to be honest and holy, not applause of men, nor gain of money, but a true desire to inform his countrymen that cannot or will not hear often or read much in the knowledge of the truth, which detaining or reclaiming them from Popery, or confirming them in true religion established in our Land, might yield them better Christians, better Subjects, better Neighbours. Many have long called for this Book upon sight of some part of it, or report of others; these I suppose will gladly read it: such as never heard of it, or of the man, may please to make a trial, whether or no they may find in it, that which may refresh the memory of learned and diligent men in much brevity, or bring light unto the ignorant with as much perspicuity; which is, I confess, my opinion of the Book. God quicken up our hearts to more zeal for the Gospel, and against popery, the zeal whereof in our adversaries should provoke us to more zeal, or will condemn us though it help not them; God also bless this good old-Man that hath spent himself for common good, and bless all means that may any way advance the Kingdom of our Lord jesus, whether the sceptre of Government, the sword of War, the preaching of the Gospel, or Pen, or Print of wel-aduised and well-affected persons. Farewell. Thine, to serve thee in the Lord, JOHN BURGES Parson of Sutton-Coldfield, in Warwickshire, and now Preacher to the English troops in the service of the KING of Bohemia, for the defence of the Pallatinate, under the command of Sr. Horatio Veer Knight, Lord General. THE PREFACE TO the Christian Reader. WE read (Christian Reader) in the second Epistle of S. Paul to the Thessalonians 2. cap. 3 verse, of a general apostasy, or departing from the true Faith, which the great Antichrist should bring to pass before the coming of Christ, and before he should be revealed, or made manifest to the world. And we read also in the 3. chap. and 10. verse of the Revelation of S. john, of a general temptation or trial that shall come upon the world, to try them that dwell upon the earth. And in the 17. chap. we read by whom this temptation shall be made: especially in the 4. and 5. verses, where it is said of Romish Babylon, that she offered to the world, In a cup of Gold (to wit in the golden name of Christ) the abomination and filthiness of her fornication. And in the 3. verse of the 18. chap. that she made all nations to drink thereof. And in the second verse of the 17. chap. that she made the inhabibitants of the earth drunk therewith. And therefore it is that the Angel in the 5. verse calleth Christian Rome, Babylon, The mother of whordomes, and abominations of the earth: and for which (as appeareth in the 2. verse of the 19 chap.) the Lord hath condemned her. Now by this filthiness of her fornication, all the learned do know, is meant her whorish religion, as idolatry, superstition, and heathenish worship: which very many that are yet living do know, did overflow this Land, & a great part of the Christian world, before the days of King Henry the eight, when as God had appointed the effectual beginning of the reformation and restoring again of the true Faith and Religion, as may appear by a Prophecy written in an old book (I know not how many hundred years ago) Entitled, Stimulus divinae contemplationis, which saith, After the year of Christ's incarnation 1534. good Religion, good Laws, good Peace, together with Faith, Truth, and sound Doctrine shall return into the world in their proper shape and true likeness. And this was also at the time of the rising of Luther, when as there was neither sound doctrine, true faith, nor religion to be found in all the Romish jurisdiction: according to that Prophecy of their S. Hildegard, a Nun, which saith, In the Apostolic order (to wit, in the Roman Sea) no religion shall be found. Truly, (Christian Reader) it seemeth very apparent, that God hath made special choice of England above all the Nations in the world, to be the chief for the recovering and reducing of that part of his Church (the Romish jurisdiction) and the overthrow of Antichrists kingdom and religion. For whereas in the 17. chapter of the Revelation, the ten horns are declared to be the main strength of the seaven-hilled City (to wit Rome) and that the text declareth also those horns to be so many kingdoms, and that the learned expound them to be these ten head kingdoms of the Romish jurisdiction, England, Scotland, Denmark, etc. (the first whereof, that withdrew her power from Rome, was England) it is manifest England is the chief. I know (Christian Reader) it would be thought strange to say, that that which was done by King Henry was foretold in the book of the Revelation. Nevertheless, a very learned man writing upon these words, in the 13. verse of the 11. chap. (And the tenth part of the City shall fall) saith plainly, It is a thousand to one but that it is meant of King Henry: meaning his withdrawing his power from Rome. And indeed it is ten thousand to one, but that it is meant of him: For plain experience doth evidently demonstrate England to be the chief of those ten Kingdoms also, which the 16. verse of the 17. chap. declareth shall be the means of the final fall of the City of Rome, and power of Antichrist: for that, after this work was set abroach by King Henry, we saw it so greatly to prevail under the reign of that famous Queen his Daughter Elizabeth, that at her decease, the Pope had scarce three of those Kingdoms (signified by those horns) left to adhere with him entirely. And I do find also by diverse of the old Romish Predictions, that as God made King Henry the main beginner of the ruin and decay of the strength of Romish Babylon, so he hath ordained a most worthy King of the name of jacob, to second him in that work. And as touching that which shall be further effected by him, thus hath their Robertus a Dominican Friar written long ago in his second Sermon. But jacob flying from the Serpent's face, (which Serpent in his third vision, he affirmeth the spirit told him was Antichrist the Pope) is joined to those that do praise my name. For which cause (he declareth) the Pope (whom in the same Sermon he compareth to Esau) should put in practise the destruction of the spiritual jacob, as also for refusing to join with him, and to be of his society: For there he bringeth in the Pope, speaking in this manner to his spiritual sons; Go to my Sons, and enter into a consultation among yourselves, how I may bring him under; for by his destruction my treasure shall be exceedingly increased: I have need of much, because the name of my house is great upon the face of the earth. Deglutiamus eum virum: Come therefore, let us swallow him up alive. Which Prophecy, albeit we saw fulfilled in the Powder-treason, yet as the same Friar showeth, that all the Pope could do should nothing at all prevail; so, thankes be to our good God we saw it did not. Again, the same Friar, in his sixeteenth Sermon, foreshoweth that it shall come to pass, that the same jacob (whom there he calleth the Lion King) shall visit the Emperor, and the rest of the Roman and other Catholic Princes of Christendom, by his Christian and royal exhortations, to help to subdue the Pope, and to bring the Church of Rome into the same state of primitive purity, as it was in the happy days of Constantine the Great, Theodosius, Valentinian, etc. Whereby he declareth, not only how greatly the Church of Rome is fallen from her primitive purity in religion, but also, that she shall be reform by the special means of our Nation of England. And to the like effect are these words of their Saint Bridgit, (cannonized for a Saint by Pope Boniface the ninth) in her sixth book of Revelations, 26. chap. where she bringeth in Christ complaining of the decayed state of the Church of Rome, showing him to exhort all Christian Kings what course to take for the perfect reformation thereof, saying; Wherefore the King for whom thou dost pray, aught to call and assemble a Council of Spiritual men, such as are wise through my wisdom; and he ought to inquire diligently of those that have my spirit, and ask their advice, how, and by what means the wall of my Church may be built again amongst Christians, how God may be restored to his honour, true Religion made to flourish anew, godly charity made more fervent, my passion more deeply imprinted in the hearts and minds of men, and my Commandments loved with greater zeal and respect: Let him therefore gather together the upright and true kind of Christians, that he together with them, may repair the spiritual breaches of my Church, the which verily hath departed too fare from me. By which we see, she giveth all true Christian Princes to understand, that God requireth of them, that they join together, and use all means by godly and learned instructers, to reclaim the Romish Church, and to reduce her to that most ancient Catholic faith and religion, which Saint Paul so commended her for at the first: which albeit at the first, or on the sudden she will not receive; but as their Abbot joachim upon the 22. chapter of jeremy saith: Will stop her ears, lest she should hear the charming of the enchanter, the voice of him that admonisheth her: yet upon the 15.17.18.21. and 22. chapters, he showeth that those admonitions shall, in short time, so work, that not only the German Empire shall forsake the Church of Rome, but the Church itself, with her College of Cardinals shall be divided, and fall into discord among themselves. And upon the 50. and 51. of jeremy, he showeth by the effect, that those admonitions shall so greatly prevail, that the Pope and the whole order of his Clergy, his Consistory and State, shall be exceedingly impaired. For (saith he) The Nobles of the Roman Church shall perish, the Monasteries shall be diminished, the High. Priest shall be purified, and Christian Religion shall be winnowed as with a fan. And the same also did their Saint Katherine of Sienne foresee, as may appear by these her words written in a prayer of hers: But what shall the Lord do to these evil husband men? he shall come and destroy them, and let out his Vineyard unto others, etc. By tribulations and afflictions, and in such a manner as we know not, he shall purge his Church, and to that purpose shall stir up the spirits of his Elect. After which things (saith she) shall ensue such a reformation of the holy Church, and such a renovation of the godly Pastors thereof, that the very thoughts thereof maketh my spirit to rejoice in the Lord. And as I have told you heretofore (saith she) the Spouse which is now altogether deformed, ragged and ●orne, shall then be adorned, and decked as it were with precious jewels and chains: And all faithful people shall be glad when they are thus beautified with so holy Pastors. Yea, the very Infidels being drawn with the sweet smell of Christ, shall repair unto the Catholic sheepfold, and be converted to the chief Pastor and Bishop of their souls. And this is it also which Gregory the Great Bishop of Rome did foresee, as may appear by these his words, written in his nineteenth book the ninth chap. upon job: The Church after the days of her afflictions, shall afterwards, notwithstanding, be strengthened with great power of preaching. And that it may yet more plainly appear, that our Nation of England shall bear some sway in this work, the aforesaid Dominican Friar, in his sixth vision, declareth that it was revealed unto him, That the I'll of Britain should prove the chief receptacle of the Church of God, and even an Asile or Sanctuary to the Church of Rome, in the time of the Turkish Persecution, and as it were her nursing mother, after she should come to be thus reform: and that the true Christian religion should be maintained especially by the blessed means of the people of the aforesaid Isle. For, As the title of his Vision (saith the Translator) is of the future state of the Church, so the Vision itself doth bear how he did seem to be together with some other persons in a small number in a certain great ship, not well appointed with Ruthers or Oars in the main Sea, and that the ship came as it were of itself unto a certain Island, whereunto (saith he) we being but a few, had our recourse for refuge and safety. Also to the like effect there is this prognostical verse, alleged by joannes Wolfius in the second tome of his memorable things: in Latin thus: Europa genit us terra, vir just us & aequus Pastor erit, Caeli claues non regna gubernans. Pax erit, & toto surget concordia Mundo una Fides unus regnabit in omnia Princeps. In English thus; A certain wight equitable and upright borne in Europe, shall be the chief Pastor or Bishop of Christendom, such a one as shall manage and govern the Keys of the kingdom of Heaven, and not the Sceptres of the kingdoms of the earth. There shall be peace and concord in the world one Faith and Religion, and once Prince imperially reigning over all. Also their Paracelsus the Germane Hermit, in his 26. Prediction, maketh mention of an English Prince and his issue, that shall more fully effect this work of reformation. And in an old Prophecy had out of the Palace of wisdom, in Rome; and in another Prophecy of Savanarola, a Dominican Friar, mention is made of a Prince of the name of Charles, that shall strike a great stroke in this work, and shall bring to pass, that in the end, according to a Prophecy also of Nostrodamus, Rome shall be ruled by her old Britannish head. Cant. 5. quadrin. 99 Quand Rome aurale chef vieux Britantique. And saith Master james Maxwell (the Translater) As the Italian jesuite Heronymus Platus in the second book of Religious life, chap. 30. confesseth England to have been more fertile of converters of Nations and Countries to the Christian faith, than any other Land else; so is it not unlikely but that God will have the same Country to be more fertile of reformers of other corrupt Churches, especially of that of Rome, than any other Land whatsoever. And that as there is in no one Country or Nation of the world to be found so many learned and eloquent Preachers, nor so many complete Divines, for judiciousnesse, ingenuousness and moderation, and for fitness to deserve well for the peace of the Church, as there is in England; so it is like that God will honour this Island with the reformation of the Church of Rome, and her daughters, by sending forth from thence, such godly, judicious, zealous, and moderate men, as shall reclaim them from their abuses, and restore unto them their Primitive purity and integrity, such as it was in the happy days of Constantine the Great, borne in great Britanny. For (saith he) To the same effect soundeth this prognostical verse, which was found in an old manuscript: jesse Rosa sanguis Bruti Portat Crucem jesu Christi. The Rose of England beareth and bringeth the Cross of Christ to foreign Lands. Also as their joachim the Abbot, writing upon the 4.5.18.22. and 30. Chapter of jeremy, showeth that there shall be certain new Preachers of the Gospel in the Catholic or Universal Church, strong in faith, and true in Doctrine, whose Doctrine shall be open and free, and that they shall preach Repentance both to the Greeks' and Latins, and convert many of them to the truth; so is there a certain Prophecy uttered in the year of Christ, 1119. as writeth Matthew Paris in his 475. Page of this History, which saith; They that walk in darkness, shall turn to the light, and those things that were divided and scattered, shall be gathered together and united. Also, the same Abbot showeth, how that the Pope and his Prelates will rage's against those whom God shall send to convert them, where he writing upon the first Chapter of jeremy, saith thus; Such Doctors and Prophets are to be sent, which shall not only rebuke the people, but also thunder out against the Priests, and strike earthly and carnal hearts with all manner of plagues, and put to silence the lofty and swelling Masters, who shall fight against the aforesaid Preachers which shall be revealed, as once did juda against Israel, and the jews against Christ and his Apostles. By means whereof, the death of Philip the second King of Spain) in his Sericum mundi filum, doth deliver, that The Lion having the Rose and the Lilies in his arms, shall utterly destroy the Pope, so as that afterwards there shall never be any more Popes. And then all Christian Princes, being at peace and unity, it seemeth by a Prediction found in an old Book, that they shall consent and agree, to choose out of all, one excellent Man for learning and good life, to be as a chief Moderator, for the bringing all sorts of people in the whole world to one kind of Religion, and all Churches into one uniform order: For thus it is written in that Prophecy, The afflictions of the Church and Clergy being passed; and after so many & great tribulations, by the will of God, a most holy man shall be chosen, perfect in all manner of perfection, who shall reform the World in better, and shall bring back all Clergymen to the ancient and primitive manner of living, according to the form of the Disciples of Christ: He shall convert the Infidels, and the jews, etc. And so there shall be one Law, one faith, and one Baptism, and one manner of living; and all Christian people shall be of one mind, and of one heart, loving one another, and their peace shall last many years: but after the world hath been reform into better, the malice of men shall again awake, and they shall return to the committing the former evils, yea they shall do more wickedly then ere they did before, for the which cause God shall hasten the end of the World. And as the authors of those Prophecies (who foretell of the utter desolation of Rome) seemed to allude unto the 21.22.23. and 24. Verses of the eighteenth chapter of the Revelation, by which words in those Verses, the Angel fore-shewed the same; so the latter end of this old Prophecy, seemeth to have relation to these words of Christ in the 12. Verse of the 24. Chapter of Saint Matthew: And because iniquity shall be increased, the love of many shall be cold: As also, to these words in the 22. Verse (according to the understanding of some) And except those days should be shortened, there should no flesh be saved: But for the Elect sake, those days shall be shortened. And the former part seemeth also to allude unto those words in the six and twentieth and 27. Verses of the 7. Chapter of the Prophet Daniel, which showeth, that after Antichrist and his Kingdom is overthrown, the fullness of the Gentiles shall come in, and the jews shall be called, and so all shall be converted to the truth, and serve the only true God. Nevertheless, we may not understand it to be meant of every particular of all. For howsoever Antichrist the Head, and his successive incorporate body, shall utterly be desolued, so as that there shall never be any more a public Church of Antichrist; yet even as it is now here in England, and the other converted Nations, some of the members of the mystical body of Antichrist, will remain scattered here and there in diverse parts of the World to the coming of Christ to judgement. For to the same effect are these words of S. Paul, 2 Thessalonians, 2. Chapter, where he speaking of Antichrist and his members, saith; Whom the Lord shall consume with the spirit of his mouth, and abolish with the brightness of his coming. And as that old Prophecy did foreshow the calling of the jews, by the means of a godly and learned Bishop, so in another Prediction had out of the Bishop of Lymoges Library in France, uttered more than 600. Years ago, it is said that an holy Bishop shall cause a general Council to be called, and shall persuade Christian Princes to join together all their powers against the Saracens, and to rid jerusalem of them, which being done, the same Bishop, because of the iniquity of the Romans, shall translate Saint Peter's Chair to jerusalem, and shall suffer none other Law, but that only of jesus Christ. And to this agreeth that Prophecy of Savanarola the Dominican Friar, which (to show, that as jerusalem was the first Church, and the chief of all other, so it should be at the last) saith thus: I saw in a vision in the year of our Lord, 1482. two Crosses, the one was black, planted in the midst of the City of Rome, spreading as it were the arms over the whole Earth, and with the top touching the whole Heaven; whereon was written these words; Crux Irae Dei: The Cross of God's anger or wrath: which having seen, behold incontinent, I beheld and saw the air darkened and troubled with tempestuous clouds, winds, lightnings, darts, swords, fire, and hail; and me thought I saw an innumerable number of men destroyed through the force and violence thereof, so that few were left behind unslain: Afterwards, I saw a sweet, fair, and clear time ensuing; and lo, I beheld, and saw as it were a golden Cross in the midst of jerusalem, of the brightness and height of the former, so bright that it did enlighten the whole World, and filled the same with new joy and gladness; and it had written upon it. Crux misericordiae Dei. The Cross of the mercy and favour of God: and lo, incontinent and on a sudden, all the Nations of the World, of both Sex came in troops from all parts to behold it, Esay, cap. 2. Verse 2. and embraced it. And this Vision seemeth to agree with that Prophecy of Esay, Chap. the 2. where it is said: It shall be in the last days, that the mountain of the house of the Lord shall be prepared in the top of the mountains, and shall be exalted above the hills, and all Nations shall flow unto it. And also with these words of Saint Paul, Romans 11. If the fall of them (to wit, the jews) be the riches of the World, and the diminishing of them the riches of the Gentiles, how much more shall their abundance be? By which, and other such like Visions (saith the Translator) the aforesaid holy man Savanarola was forewarned of the future castigation and renovation of the Church of Rome, and how that the Apostolic Sea should be removed from thence to jerusalem, which is likewise according to the Prediction of the Franciscan Friar, joannes de Rupe scissa, and also to another Prediction had out of Lymoges Library in France; and finally, to the Prediction of Marlinus Caldidonius. And now (Christian Reader) as it seemeth apparent by these Romish Predictions (agreeable to the Scriptures) that God respecteth England, as the holy Land of Canaan, so is it made yet more apparent by William of Malmsbury in his second Book of his Kings, and second Book of his Bishops; where he showeth that in a Vision to holy Brithwall Bishop of Winchester, this voice was uttered; Regnum Anglorum est Dei: The Kingdom of England is Gods. Which signifieth, that howsoever all the Nations in the world are Gods as well as England; yet hath God made special choice of England above all other Nations in the World, to effect some notable and extraordinary work; which work we may easily gather by all the former Predictions, is to be a chief instrument of the propagation of the Gospel to foreign Lands, both for the calling in of the remainder of the Gentiles, and also of the whole Nation of the jews. To the which I beseech our Lord God, to give good success, and to send peace and agreement amongst the Electors. For their Astrologian Ruth, in the second part of his Book, 7. Chapter, showeth that there shall be great tribulation and division amongst them, and therefore admonisheth them to agree, lest the Turk get so great advantage by their discord, as to drive the Bohemian, Polonians, Danes, and English, to be glad to contract a league of amity with him: which thing God forbidden, and which we ought all to pray God to avert: For now we see is the time come for the fulfilling of this Prophecy. Lord give a blessing to my labour: and open the eyes of the blind. But now, what good effect can we look to have, that the fruit of this our labour should any thing at all prevail to convert any Papists, seeing we find in the 16. Chapter, 10. Verse. and 9 Chapter, 20.21. Verses of the Revelation, that neither the Word of God, nor the judgements of God shall convert them? surely none, were it not that the Lord in the 4. Verse of the 18 Chapter had revealed, that even to the final destruction of Babylon, he hath yet reserved some to himself; of which sort therefore, we hope it will take effect in some: but for the rest, we have had sufficient experience, that the more plainer and clearer the truth is made unto them, the more they will labour with their cunning shifts, and sophistical arguments, to obscure it; yea, and if it be possible, they will make it seem untruth. Howbeit, even hereby they most evidently declare themselves, to be of the fellowship of those Antichristians whom S. Paul 2 Thessalonians 2 chap. showeth the great Antichrist shall so strongly delude, that they shall delight rather to believe his lies, than God's truth. And that it may appear to the Reader, they are indeed the same, what can make it more apparent, than their apposing themselves against the Doctrine of Christ himself? For whereas the Prophet Malachi chap. 4. foretell of Elias that was to come, and that our Saviour Christ, Matth. 11. expoundeth that to be meant of Saint john Baptist, in saying of him, This is that Elias that was to come; He that hath ears to hear, let him hear: They stick not to appose themselves against his plain exposition, and constantly affirm, that the same Elias is yet to come. Also, notwithstanding the Evangelist Saint Luke, in his first chapter, 17. Verse, showeth john Baptist to be the same of whom Malachi foretell; who, as he saith, Came in the spirit and power of Elias, to prepare the way for Christ: They say that the end of his coming, is to appose himself against Antichrist. And this is done to make us believe that Antichrist is not yet come. But in the mean time, their affirming Elias to be yet to come (which should come but once) and that only to manifest the Messiah to be verily come; What is this, but by a consequent, to affirm, that the Messiah is yet to come, and so our faith in him that is come, is made void, and of none effect? Again, whereas our Saviour Christ, as appeareth Matthew 24. saith; And this Gospel of the Kingdom shall be preached through out the whole World for a witness to all Nations, and then shall the end come: They pervert both words & sense, & say; And then shall Antichrist come. And this also is done only to make men believe that Antichrist is not yet come, that no man should once suspect the Pope to be he, albeit the truth forceth all men to believe the contrary. But it may well appear they mean nothing less, then that the truth should come to light; for then N. D. the Author of the Wardword, in alleging the 8. Verse of the 11. chapter of the Revelation, to prove the seat of Antichrist to be in jerusalem would not have taken out of the Text, the word Spiritually (which all men may see, the holy Ghost put in purposely to preserve the sense) that he might add a contrary, to wit, such a sense of his own, as should shadow Rome for appearing to be the seat, and the Pope from being Antichrist. I say, if he had been willing the Reader should have been resolved by truth, he would never have done it. But what hath he gotten by this his adding, and diminishing too and from the words and sense of that Prophecy, let him look into the 18. and 19 Verses of the 22. chap. of the same Book, and he shall find it to be no less than eternal damnation both of body and soul, because it is wittingly done? Again, if he had been willing that men should have been resolved by the truth, he might more easily have found out the seat of Antichrist to be in Rome, then in jerusalem; because the 17. chapter of the Revelation showeth it to be in the City with seven hills, and which reigneth over the Kings of the earth; but jerusalem was never described by seven hills, nor ever reigned over the Kings of the earth, nor any other City in all the world, but Rome; therefore not jerusalem, but Rome, is the seat of Antichrist. Again, if he had been willing that the truth should have resolved the Reader, (who he is, that is in deed and truth the great Antichrist) he would never have wrested and falsified so many places of Scripture, as appeareth (in his Wardword, Page 91.92.) he hath done wittingly, to prove him a jew, and to domineer only over that one Nation of the jews: I say, if he had been willing that men should have been resolved by the truth, he would never have done it. If he shall charge us with doing him wrong, for saying he hath wrested and falsified the places he hath cited; I say again, not any one of his places doth prove the point: if it did, than he hath done himself the wrong; for that after so many places cited, he bringeth in the 5. Verse of the 13. chapter of the Revelation, which being understood (as he would have it) of Antichrist, the three next Verses following, proveth him a Gentile, and a Roman: unto whom (as the Text saith) Power was given over every kindred, tongue, and Nation, and whom the World worshipped. So that here he hath utterly shamed himself, for that this Text (as he understandeth it) proveth all his former objections but Antichristian illusions, and fond fables. Again, if he had been willing that the Reader should have been resolved by the truth, he would not have laboured to have enduced him to believe that Antichrist should seduce the jews, & that they should receive him for their Messiah and Saviour, seeing he cannot prove by any one place of Scripture (from the first chapter of Genesis, to the last chapter of the Revelation, that there shall be any other translation, or alteration of the jews state to come, but only that in the 11. to the Romans, which Saint Paul showeth, shall be their conversion to Christ, and the same to continue to the coming of Christ to judgement. Again, if he had been willing men should have been resolved by the truth, he would never have expounded the Image of the Heathenish Roman government, to be a painted picture, or a carved Image, the likeness of some kind of cattles, or beast, only to blind the World, that men should not see the Popish government to be the Image. Howbeit, let them look into the 8. verse of the 14. chap. and they shall see; and into the 9.10. and 11. Verses of the same, and they shall know, to their everlasting woe, that by the Beast is meant the Heathen Roman government, and by the image of the beast, the Popish Roman government. But he that was the author of the Wardword, would not that men should know this. Therefore we see, he is not willing that men should be resolved by the truth. Again, if the Papists in general, had been willing the truth should have come to light, that men might have been resolved in the truth of Babylon, they would not in the Remish Testament, have expounded Babylon (in the seavententh chapter of the Revelation) to signify the Universal society of the wicked, seeing the holy Ghost showeth in the same Chapter, that by Babylon, is meant the City with seven hills, and that reigned over the Kings of the earth: But to say that the Reprobates of the world, are situated upon those seven hills, and reigned over the Kings of the earth, is most ridiculous. Therefore, we see they are not willing the truth should come to light. Again, if they had been willing that men should have been resolved by the truth, they would never have given that exposition; seeing that by Babylon, is signified also the woman offering to the World, in the name of Christ, her whorish Religion, as appeareth in the 4. Verse of the same chapter. Again, if they had been willing to have brought the truth to light, that men might have been truly resolved in that point; then, seeing the Angel in the same place, showed to Saint john, that he spoke to him of Rome's estate, offering to the World her Religion in a Golden cup (that is, in the name of Christ) they would never have expounded it of Heathenish Rome under the Heathen Emperors; for they know as well as we, that she disdained once to handle that cup, and persecuted any whosoever offered to her any truth therein. But why should we stand any longer in the repetition of these things now, seeing that by the holy Ghost, the mystery of the Golden cup is revealed, and the truth laid open, that it is Christian Rome, that the Angel called Babylon, the mother of whoredoms and abominations of the earth. And then seeing Christian Rome is the mother of whordomes and abominations of the earth, the Pope must needs be the father of whordomes and abominations of the earth: and he that is the father of whordomes and abominations of the earth, must needs be the great Antichrist. Therefore here all their mouths are stopped, and all their cunning arguments desolued, and all their chief points, crafty shifts, and untruths abandoned, which they would have, should make us to believe that Antichrist is not yet come, that we should not suspect the Pope to be he. As touching the exposition of the Golden cup, let them deny it to be the true meaning of the holy Ghost if they dare; but they have denied too much of the truth of that Book already, as one day they shall find. All the benefits of salvation which we receive in Christ, the Prophet David, Psal. 116. calleth the Cup of salvation. And his name may well be called the Golden Cup, because as S. Luke saith, Acts 4.19. There is given none other name under heaven, whereby men must be saved. And yet to show that all that profess Christ shall not be saved, our Saviour Christ foretelleth, that even under his name many shall be deceived: which surely is a wonderful great judgement of God, upon that people whosoever they be. Erasmus expounding the mystery of that cup, sheweth, that that which is offered therein, is nothing else but the Pope's religion, which (he saith) he offereth in the name of Christ, to deceive the world. And their Abbot joachim witnesseth the same, as may plainly appear in his 37. chapter upon the Prophet jeremy, where he complaining of the corruption of the Popes, saith: They do neglect Incense and Myrrh, but they seek after Gold, that they may with Babylon, the great Lady of the world, fill unto men Wine in a golden Cup, to infect their followers with their abominations. And thus by the opening the mystery of the Golden Cup, we see the Lord hath now made known to his Church, that Christian Rome is Babylon, and the Pope professing Christ, is Antichrist. Yea, the same of whom Saint Hylary saith: Hylary contra Auxenium. Antichrist shall be contrary to Christ, under a colour of preaching the Gospel, so that our Lord jesus Christ shall then be denied, when a man would think he were preached. And herein also the Pope agreeth to the signification of the name, as it is in the Greek; namely, to be both for, and against Christ, 2 Thessa. 2. to sit as the Church, the dear friend of Christ, and yet to be as Saint Paul saith, An adversary: Therefore, doubtless, he cannot be said to be the great Antichrist, that is, not overruling all, both for and against Christ. Their Saint Vincent, entreating of the end of the World, showeth of two kinds of Antichrists, the one he calleth a pure Antichrist, to wit, the Turk; the other he calleth a mixed kind of Antichrist, which he saith shall be an evil Pope, made by an evil prince of great power, alluding to Boniface the third, who was made the first Pope, by that Murderer Phocas the Emperor of Rome. And their Astrologian Ruth, speaking of Antichrist, saith: He shall be called Antichristus mixtus, whom the Prelates shall greatly honour. And this he spoke, not of himself, for he found it so written in an old Prophecy, as himself confesseth in his thirty four Chapter, of the second part of his Book. To be brief, and to draw to an end; this I advice the Reader to note well, that forasmuch as the same Apostle, Ephesians, 4.6. sheweth, that as there is but one God, and that he alone is the Universal father of all; And that Christ himself, Matthew 23.9. forbade the title of Universal father to be given to any, but to the Father of Heaven; it is clear he is a most horrible blasphemer, that will call the most holiest man upon the earth, universal Father of all: much more he that will call Antichrist, the Pope, universal father of all, seeing the Holy ghost calleth him, The man of sin, and son of perdition, 2 Thessal. 2. Again, forasmuch as the same Apostle, Galatians 4.26. saith, jerusalem which is above, is the mother of us all: he is a most horrible blasphemer, that will call the most holiest City here beneath, the mother of us all: much more he that will call Rome the Mother of us all, which the Angel of God calleth Babylon, The mother of whoredoms and abominations of the earth. Again, forasmuch as the very self and same religion which Rome now offereth to the world in the name of Christ, is by the Angel in the 4 verse of the 17. chapter of the Revelation, compared unto the stinking filthiness of a whore's fornication, he must needs be a most horrible blasphemer, that will call it, The most ancient, true, and holy Catholic religion. Again, forasmuch as the Apostle Saint Paul 2. Thessalon. 2. declareth, that the coming of Antichrist, shall be with great signs and wonders, yea, so great and wonderful, that as our Saviour Christ saith, Matthew 24. If it were possible, they should deceive the very Elect. He therefore that will say, the Church of Rome must needs be the true Church, because she worketh miracles, is a most horrible blasphemer. Miracles are wrought in the Church of Rome by the spirits of Devils, as appeareth in the 16. chapter and 14. verse of the Revelation: Therefore miracles are not always a true note of the true Church. And this appeareth also in the thirteenth chapter of Deuteronomy, where we may see, that a most vile kind of people, even such as God abhorred, wrought miracles, to draw others to their religion. And Saint Paul also declareth, 2. Thessalon. 2. verse 10. that Antichrist shall work his miracles among them that perish: therefore miracles are not always a true note of the true Church. Again, our Saviour Christ, Matthew 7.22. declareth, that at the day of judgement, certain Christian Ministers that were wont to confirm their doctrine by miracles, when they shall see themselves cast out to be damned with reprobates, they will admire, and say thus to Christ: Lord, Lord, have we not by thy Name prophesied, and by thy Name cast out Devils, and done many great works? And then (saith Christ) I will profess to them, I never knew you, depart from me ye that work iniquity. Popish Ministers work miracles, our Ministers work none; they themselves therefore shall be judges in this case, to which of these sort of Ministers, this Scripture may justly be applied. Certainly, the greatest judgement that God doth lay upon men in this life, is to blind their understanding with Popery; for than they are willing to receive any error, and to reject the truth; to be marked with the mark of the Beast, and to receive the print of his name, and to perish with the Beast and the false Prophet, as it is most certain they shall: For thus it is written in the nineteenth chapter of the Revelation verse 20. But the Beast was taken, and with him the false prophet that wrought miracles before him, whereby he deceived them that received the Beasts mark, and them that worshipped his image. These both were alive cast into a lake of fire, burning with brimstone. Therefore to conclude this, I say to all those that have received the mark of the Beast, in their forehead, or on their hand; that is, they that have outwardly professed with their mouths and gestures; and those also that have defended by Arms, written Books, wrought Miracles, or any way laid to their helping hand, to do any thing whereby the Pope's kingdom and state is maintained, Damnation shall be their end. For as the Angel of God, in the foureteenth chapter of the same book, 9.10. and 11. verses saith, If any man worship the Beast, and his Image, and receive his mark in his forehead, or on their hand, the same shall drink of the wine of the wrath of God, yea, of the pure wine which is poured into the Cup of his wrath, and he shall be tormented in fire and brimstone before the holy Angels, and before the Lamb, and the smoke of their torment shall ascend evermore: and they shall have no rest day nor night, which worship the Beast and his image: and whosoever receiveth the print of his name, That is, whosoever is content to be called by any such name, as whereby he may be known to be the Pope's faithful subject. Therefore I advertise them all, in the name of God, that they receive his fatherly admonitions, and call to mind, how lovingly the Lord in the fourth verse of the eighteenth chapter of the same Book, calleth his Elect out of Babylon, that they be not partakers of her sins, lest they should also receive of her plagues. As for those that regard not this loving favour of God, but will notwithstanding abide in her still, and go on with her in her abominations, let them go, and do what they will. He that is unjust (saith the Lord in the 22. chapter) let him be unjust still, and he that is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still. And behold, I come shortly, and my reward is with me, to give to every man as his work shall be. ¶ The Titles demonstrating the several points contained in each of the Chapters. 1 Certain Chapters, containing the sum and substance of the Christian Churches confutations, of the Popish or Antichristian Churches errors, heresies and blasphemies: The first whereof tendeth to resolve all men, that notwithstanding both Papists and Protestants profess but one God, one faith, one Baptism, and one Lord jesus Christ: that yet there is so great a difference in the manner of their profession, that it is not possible that they both should be combined and conjoined together, to make one and the same true Church of Christ. 2 An answer to ten several Objections for the clearing the Pope from being Antichrist, whereof Bellarmine is supposed to be the original author. 3 That Christian Rome (now in her latter days) is that Babylon the seat of Antichrist, which the Angel in the 17 chapter of the Revelation calleth the mother of whoredoms and abominations of the earth: And which the other Angel in the 18. chapter saith is fallen, and become the habitation of Devils, and hold of all fowl spirits, and a cage of every unclean and hateful bird: and out of which, the Lord from Heaven calleth all his Elect, lest they should be partakers of her sins, and consequently of her plagues. 4 That the Popish Church, is the same idolatrous Church, yet professing Christ, which Saint john in his 13. and 17. chapters of the Revelation showeth to be the Church of Antichrist. 5 That for the first six hundred and six year's next after Christ, there was no Popish Church, neither could be, because there was not as yet an universal Pope established in Rome, to make it a Popish Church: Therefore as no Husband, no Wife; so, no universal Pope, no universal spouse of the Popes. 6 That in the year of Christ 607. the Church of Popery, and the succession of universal Popes, first began. From whence our Church had her first beginning before Luther; and how our Protestant Bishops, and Ministers which they have ordained, have lawful callings. 7 Their general Consent overthrown, by general consent of Counsels and Fathers. 8 That the Apostle Saint Peter's authority, was but the same that the other Apostles were; and therefore the Pope cannot justly claim from him, to be called Universal head of all Christian Bishops. That the title of Universal Father, is forbidden by Christ to be given to any but to his own Father. 9 That the true and most ancient Church, had but two Sacraments. How the other five crept into the Church. That the Mass (by their own confession) was made by diverse Bishops of Rome, long after the Apostles. That it tendeth to the utter dissolving of the whole Harmony of the Scriptures, both Prophetical and Apostolical; the overthrow of the power of Christ's death and passion; and the casting men's minds into a doubtful wavering of their salvation. 10 That the words of Christ touching the eating his flesh, and drinking his blood; as also his other words concerning the sacrament are but figurative speeches. 11 That we ought to pray to God alone, and not to Saints: And to worship God alone, and not Saints. That none can be mediator between God and man, but only he that is partaker of the natures both of God and man. 12 That the original authors of the doctrine of Purgatory, were the Heathen Philosophers: How it doth confound the judgement of the Popish writers, and how it doth deny the blood of Christ to be sufficient for the purging of sin. The Chapter of Conclusion showeth, that we are justified in the sight of God, by faith only without works. That we possess Heaven only by the means of faith: and being there, the fruits thereof are rewarded with the degrees of glory. That the high way to damnation, is to seek salvation by merits. The Pope's deadly wound: Tending to resolve all Men in the chief and principal Points now in controversy between the Papists and Vs. CHAPTER I. This Chapter tendeth to resolve all men, that notwithstanding both Protestants and Papists profess but one God, one Faith, one Baptism, and one Lord jesus Christ, that yet there is so great a difference in the manner of their profession, that it is not possible that they should be combined and conjoined together to make one and the same true Church of Christ. 1 IT hath been imagined (Christian Reader) that forasmuch as the Papists and we profess one and the same God, etc. there might well be an union between us and them, to make one and the same Universal Church: but I trust through the help of God's spirit, it shall be made manifest to the whole Church of God, that it is no more possible, then by mixing with the purity of the Gospel, the Abomination of desolation, (by which Saint Hierome saith, a Hierome in his book upon th● 24. of Saint Matth. w. We may understand all manner of perverse and false doctrine,) there can be made one and the same true Christian Religion. True it is, that many notable Heretics of former times, have professed one and the same God with the Church; and as Saint chrysostom saith, * chrysostom of the Work upon Matth. Had gotten the notes and marks of the true Church, to wit (saith he) Churches, the Scriptures of God, Bishops, and other orders of Clerks, and likewise Baptism, and the Sacrament of Thanksgiving: and to conclude, Christ himself: but yet (as he showeth) that the true Church of Christ, would not admit them into the fellowship thereof, nor take them for true members of the same: The reason was, for that with their profession, they mingled such erroneous opinions of God, as made him no God, according to that which Saint Hilary saith, b Hilary in Ps. 1. To device fancies of God, is as horrible as to say there is no God. 2 For we believe and profess but one divine God, according to Deuter. 4.35. and one mediator between God and man, Even the man Christ jesus; according to Saint Paul, 1. Tim. 2.5. The Papists profess that the Lord he is God, but not God only; and that Christ is mediator, but neither wholly nor only, as this first Chapter shall plainly demonstrate from their own Doctors; for one writeth thus, c Fel. in cap. ego N. de iureiur. The Pope hath the place upon earth, not of a pure man, but of a true God. The Bishop of Aeix saith, d Contr Bassinet. ut Hist. Gallica. Our holy Father the Pope, is an undoubted and true God on earth. In their Extravagants, he is termed, e Extra comment. in glossa. Our Lord God the Pope: beside, their Council of Trident f Trident. in sexto de lect. decreed him to be God. In the Council of Lateraine, one saluted the Pope with this title; g Latr. sess. 4. Thou art another God on earth; which the Pope accepted as his due: even as Pope Nicholas seeking authority whereby he might claim that dignity, found these words treasured up in the Pope's Library: * Nicholas Dist. 96. satis evidenter. It is well known that the Pope, of the godly Prince Constantine, was called God. To which words Augustine Steuche (the keeper of the Pope's Library) added, h Steuche libr. Donat. Constant. pag. 141. Dost thou not hear that the highest Bishop was called of Constantine, God, and that he was taken for God, and worshipped as God with divine honour? Whereby it plainly appeareth, that this title is not given him of flatterers, against his will; neither fell it out of their fingers, rashly, or by chance, but with good consideration: and therefore they ascribe also unto him the great power and authority, not of a terrestrial God, but even of a celestial, and that in four respects. 3 First, in granting to him as large command as to God himself; for thus they writ, i Extravag. De translat-Episcopi Quinto Hostin. Sin excepted, the Pope in a manner may do all that God may do. Again, k Counsel. Lat. Leo. 10. In the Pope there is all manner of power above all power, as well of heaven as of earth. Also l Extravag. De Constitu. lib. Statuta. The Pope hath power over the Angels both good and bad. And m Agrippa de vanitat. Scient. The Pope hath power to command the Angels, and hath power over the dead. Again, n Baldus in li. Barbarius, De officio praetoris. The Pope is all, and above all. Furthermore, o L. Sacrilegij c. de crim. sacril. ind. c. Ecclesia. ut tit. penned. It is sacrilege to doubt of the Pope's power, * for he is the cause of causes, therefore we must make no question about his power, seeing there is no cause of the first cause. Lastly, p In Bull. Clem. 6. & in Ant. Flo. The Pope hath so great power both in Purgatory and also in hell, that he may deliver by his Indulgences, & place in the heaven and habitation of the blessed, as many Souls as he will. So that in his power of commanding, he is made equal with God, as if he might be bold to say with our Saviour, Matth. 28. All power is given to me in heaven and in earth. 4 Secondly, they match him with God, in giving him privilege and exemption from all censure, saying, q Dist. Satis lib. Don. Constant. pag. 141. The Pope cannot at all be either bound or loosed by the Secular power, who as appeareth evidently, was called of the most godly Prince Constantine, God, seeing it is manifest God cannot be judged of men. Another saith, r Baldus in c. Eccles. ut tit. penned. The Pope may do all things above Law, contrary to Law, and without Law. Moreover, s Bonis. Distinct. 40. Si Papa. If the Pope be found to neglect the salvation of his brethren, unprofitable, and slack in his office, silent in that which is good, hurtful to himself and all others: yea though he lead with him innumerable souls by heaps to the devil of hell, yet may no mortal man find fault with him, or presume to reprove him for so doing: For as another saith, t C. inter in corpor. de translat. Praela. car. Paris in conc. 63. num 162. vol. 4. Those things he doth, he doth them as God. So that they say little less of him, than what Saint Paul Rom. 9 saith of God. Who art thou that pleadest against God? Or that which job saith of God. chap. 9 Who shall say unto him, What dost thou? 5 Thirdly, in authorising his Decrees equal with Gods, saying thus; v Alexander to Philip King of France. That which the Pope doth, is to be received as Canonical. Again, * Adrian caus. 25. q●●st. i.q. genera●●. It is not lawful to add or diminish any thing the Pope hath done. Also x Ibidem. Whosoever shall violate or break the Pope's Decrees. shall be accursed. Again, y Ibidem. Who so offendeth in breaking the Pope's Laws, shall never be forgiven. And lastly, z Her●●ans de po●●●● papa cap. 23. The Pope is by power and virtue the whole Church; we may not swerve from his judgement, neither to the right hand, nor to the left. * jara in Deut. cap. 17. Though he tell thee that thy right hand is thy left; or that thy left hand is thy right hand, such a sentence must be held for good. Thus are his Laws (in their account) like those of which Christ speaketh in the Gospel, Matthew 5. Whosoever shall break one of these least commandments, and teach men so, he shall be called the least in the Kingdom of Heaven. 6 Fourthly, in subiecting God's word and holy Scriptures unto his censure, as thus; a Summa Angelan Dist. Pap. The Pope may dispense for any Commandment of the Old or New Testament; b 6. q. 1. Quicunque. in glossa. The Pope's privileges may be granted against the Law of God: c Nicola Cusan. ad Bohaemos. epist. 2. There be no commandments of Christ in the Gospel, but such only as are taken and holden by the Church: d Sylvester Prierias contra Lutherium. The doctrine of the Scriptures take their force and authority of the Pope and his doctrine: e Ibidem. The authority of the Church of Rome, and of the Popes, is above the authority of the Scriptures. Lastly, f Pighnus in contro. De Ecclesia. The Scriptures are a nose of wax, a dead letter, and dumb judges: Whereupon another saith; g John Maria verracties. Editius est. Anno 1561. We most humbly confess, that the authority of the Church is above the authority of the Gospel. 7 So that by all these testimonies out of the mouths of their gravest Writers, we see plainly, that the Romish church holdeth and esteemeth the Pope to be, not a terrestrial Good, but rather a celestial God: For in that they will have him called God in a divine sense, and taken, not for a pure man, but for a true God: and will have him to be worshipped with divine honours as God: and to have power in heaven, earth and hell; over Angels, Devils and men: and to be able to deliver from hell, and to give the kingdom of heaven; and free him from all censure and controlment of any, and make his Decrees, not only equal with Gods, but above them; they will have him to be a celestial god, even in the highest degree. For it is clear, that his Laws and decrees that are the most highest above all laws and decrees, is the most highest above all gods. And herein they prove him to be indeed, that great Antichrist, The man of sin, mentioned by Saint Paul, 2 Thes. 2. 2. Thessaly. 2. That should sit as God in the temple of God, showing himself that he is God, and exalting himself above all that is called God, or that is worshipped. That is, not only above all Princes and Magistrates, (which in some sense are called Gods) but above the three persons, unto whom all divine worship and honour is only due, and so we may conclude; but they say no, and who then shall be judge between us? that shall these six unpartial judges; joacham Abbas, Iraeneus, Anselmus, Saint Hierome, Gregory the Great, and Erasmus. joacham saith, h Joacham Abbas. He it is that exalteth himself above all that is called God, or that is worshipped, which is called Holy Lord and most Holy Pope. Iraeneus saith, i Iraeneus lib. 5. lest chapter save one. Antichrist, notwithstanding he be but a slave, yet he will be worshipped as if he were God, and proclaimed as a King. Anselmus saith, k Anselmus. 2. Thessal. 2, Antichrist shall feign himself to be holy, that he may deceive men under the colour of holiness: Yea, and he shall call himself God, and shall cause himself to be worshipped, and shall promise the Kingdom of heaven. Saint Hierome saith, l Hierom. in Zachar. 11. This shepherd is so wicked, that he is not called a worshipper of Idols, but an Idol itself, because he calleth himself God, and will be worshipped of all men. Gregory the Great saith, m Gregory in his 25. book upon the 34. & 14. chapter of job. Whereas he is a damned man, and not a spirit, living, he feigneth himself to be God. To conclude, Erasmus saith thus of the Pope; n Erasmus upon the 16. hap. of the R●u. lat. 2. Sect. That beast at Rome of whom we spoke before, is the very right Antichrist, which worketh against the Gospel of Christ. And yet for a more full resolution, that the Pope is the same great Antichrist which Saint Paul calleth, The man of sin, and son of perdition, that should exalt himself above God: their Saint Hildigard, a Nun, o Hildig. in her third ●ook, the 11. Vision. giveth the Pope these very same titles. The man of sin, and son of perdition. And their proph●● Paracelsus in his twelft figured Prediction, directed to the Pope, proveth him also to be the same: For (saith ●●e) p Paras. 12. Prediction. Thou hast lifted thyself on high. And a little after, Thou hast exalted thyself above God, and he shall return unto thee the reward thou hast sought. Now then, whereas some have doubted whether the Pope be that great Antichrist; (for that the great Antichrist should come unto such an exceeding great height of pride and vainglory, as that none before him could, neither after him should ever possibly attain unto) here, by this plain demonstration, they may be resolved: for that they find not anywhere in all the Scriptures, nor by any ancient Writers, that any man, nay that Lucifer himself, ever aspired to mount up to that great height of dignity, as they see here the Pope hath done. And therefore it is, which their Saint Bridgit in the person of Christ, saith thus to the Pope, q Bridget in her first book, 41. chap. Thou art worse than Lucifer. Wherefore, to profess one God after this Antichristian manner; namely to have the Pope, and every Pope in his time and place to be, Not a pure man, but a true God. To be the cause of causes, and consequently an eternal God. To have power to fetch out of hell as many souls as he will, and place them in heaven, and consequently to be an almighty God. To have power over the Angels in heaven; and his Laws and Decrees above the Laws and Decrees of God: and to be said of him, The Pope is all, and above all; and consequently the highest God of all; is as Saint Hilary saith, r Hilar. in Psa. 1. To device fancies of God, and as horrible as to say, there is no God: and doubtless, as in plain and express terms, to deny God: For it is clear, that if there be any more celestial Gods then one, there is just none at all. And thus much to show how little the Papists agree with the Protestants in the profession of one God; now let us see how they do agree in the profession of one Saviour and Mediator jesus Christ. 8 We Protestants profess (as is said) one only Saviour and Mediator both of redemption and intercession, even Christ jesus. divers of the Popish writers seem to hold the letter of the Scriptures, that there is none other name whereby we are saved, but only by this name jesus. But as Saint Hilary foretold of Antichrist, ˢ that He should be contrary to Christ, under a colour of preaching the Gospel, so that our Lord jesus Christ shall then be denied, when a man would think he were preached: Even so falleth it out with the Romish profession, whereby he is as plainly denied, as he was of the false Apostles in the time of Saint Paul, who taught Christ to be the Saviour, but not truly: partly, by denying some virtue of his passion, and partly coupling others with him as fellow-saviours', in like manner as the Popish writers do. For they distinguishing sins into original and actual, hold, and write, t Thó. of Aquin. de Venerabil. sacra. Alter cap. 1. & Catharinus De Jn●ruento sacrificio Novi. that Christ saved only from the guilt of original sin; that is, of that one transgression of Adam, which we ourselves never committed in act, and left us guilty of all our transgressions, which through our whole life we commit: which is as much as if one had paid a penny for his friend, which lay in prison for more than he was ever able to pay. 9 The holy Apostles Saint Paul and Saint john (unpartial judges in this question) teach otherwise. Rom. 5.16. Paul in the 5. to the Romans', saith plainly, that Adam's transgression was one, and spread over all, to condemnation, but the gift of God through Christ, is in justification of many offences unto life eternal. And unto Titus thus he writeth: Tit. 2. vers. 14. Christ gave himself for us that he might redeem us (not from original sin only, but) from all iniquity. And so Saint john: 1. john 1.7. The blood of jesus Christ cleanseth us from all sin. By which it is most evident, that the Romish Doctors are worthy to be accounted among the false Apostles; which for their worldly gain, and filling their bellies, avow in writing, v Card. Allen. in Fulk. pag. 154. That by the great wisdom of God, the power of Christ's death was limited, and full power left to the Church and principal Pastors thereof to release sin: and that * Ibidem. the death of Christ doth not discharge us of satisfaction for our own sins, and of procuring our own salvation by good works. Hereupon they have found out, and do openly profess many Saviour's for actual sins, whose number may be reduced into five heads. 10 The first is of the Saints, whereof some are truly Saints, but abused by them, and set up to be Saviour's, others are counterfeit, and of their own canonising; of whom we may well doubt, whether they themselves be saved or no, seeing Pope Gelasius saith; x Gela. in the 2. Canon de co●secra. dist. 1. cap. Placu. Churches are built in their names, who for aught I can learn, were not altogether good and faithful men. Of the true Saints, they have specially abused the blessed Virgin, whom they thus extol; y Lipomanus pag. 289. Behold, how mighty is the Mother of God, and how no man can be saved but by her. Again, z O happy Mother, which dost purge us from our sins. Yea more abusedly; a We must flee from the court of God's justice, to the court of his Mother's mercy: For no mercy cometh from heaven to the earth, but what passeth through the hands of Mary: she is the mediator of our salvation, justification, reconciliation, and participation. Again, b In a prayer. Thou art the mediator of God and man. Also, c In a prayer. Our hope and trust is in thee, O blessed Virgin Mary, defend us everlastingly. And again, d Thou art the Lady of Angels, thou art the Queen of heaven, command thy son, show thyself to be a Mother. To conclude, the Scriptures and Prophecies spoken of Christ, are by them applied unto her. e Come unto me all ye that are weary and laden, & I will ease you, Math. 11. I am the door, john 10. etc. The rest of the Saints are less mentioned, or not so often in their Liturgies, but no less extolled. f In Liturgy. They call Mary Magdalen, The purchaser of their salvation. They say, g In a prayer. By Saint Swithen our sins are done away. And of the whole multitude in general, how they believe, it appeareth in their Mass book; first, where they pray * In the Mass book. That by the merits of all Saints they may receive remission of sins. Secondly, in their jesus psalter, where they desire the Patriarches, Prophets, Apostles, Evangelists, Martyrs, Confessors, Virgins, Widows, Matrons and Innocents' to offer them their merits. And that by the merits and intercession of Peter, Paul, john, Augustine, Anne, Katherine, Barbara, and all other Saints that hath been, or yet are to come, they may obtain God's mercy. 11 Concerning their new coined Saints, Founders of certain Sects among them, Augustine, Dominicke, Francis, Becket, Swithen, and others, they writ so honourably of them, pray so confidently unto them, extol them with such praises, and seem to believe so certainly in them, that not only all the other Saints, but even Christ himself, seemeth to give place to these: and these men's rules and orders be preferred above the Gospel. Dominike, say they, h Anth. bishop of Florence in hi●●. Par. 3. tit. 23. & 24. shed his blood daily, both for those that were conversant in earth, and for those that are in Purgatory: and therefore it is that they also say, their church singeth thus of dominic, i Pag 187. O wonderful hope that thou hast given. Of Frances thus, k Conformities Frances, whom typical jesus we call, the Captain and Ruler of Minorities all, grant us in heaven places perpetual. And they say, that whereas Christ endured the torment of nails in hands and feet but a few hours, he endured nails in his hands and feet for us, full two years. Of Becket thus, l Becket in a prayer book. By the blood of Thomas, which for thee he did spend, make us, O Christ, to climb whither Thomas did ascend. Of Swithen they say, m In Liturgy. By him our sins are done away. 12 Thus do they make many mediators of Redemption, unto whom may be added their faith in the Pope and his pardons: For he whosoever for the time being, is in the second rank or order, of whom they writ and believe that he is a Saviour: as Simon Begnius, Bishop of Modrusia, said thus to Pope Leo, n Concil. Later. Sect. 6. pag. 601. O blessed Leo, we have looked for thee to be our Saviour. Neither is this pressed upon him, but willingly received as his due, as may appear in that the Pope himself suffered the Ambassador of Cicilia to lie prostrate on the ground before him, and to pray, o Paulus Aemilius lib. 7. O thou that takest away the sins of the world, have mercy upon us; Thou that takest away the sins of the world, give us peace. And to prove that the Pope is of sufficient power to save, an other writeth thus, p Bull of Clement the 6. and Anthon. of Fle●. The Pope hath so great power, both in Purgatory, and also in Hell, that he may deliver by his Indulgences, and place in heaven, as many souls as he will. Thus they avow, not only, that every soul must be saved under the Pope, but, that the Pope must be their Saviour: Neither he himself alone, but those also that he will authorise. For as one saith, q Cardinal. Allen in Fulby answer to a false catholic. p. 71. The chief and principal Pastors, by their sovereign authority, may wholly discharge offenders from all pains to come. And yet further, that Christ might be quite shut out, and there might be many Aberrations, they have set up for Mediators and helpers unto salvation, Images, prayers to Images, Dirges, Almsdeeds and Purgatory. Unto the Image of the Cross, thus they pray, s In a prayer book. All hail, O Cross, our only hope in this time of thy passion, in faithful people grace increase, and grant of sin remission. 13 Also, notwithstanding he whom they fain to be their Founder, 1. Pet. 1.18. Saint Peter, saith: We are not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ: Directly contrary, they teach and say; t Allen in Fulke pa. 202. & 174. By alms we may redeem our sins, and theirs that are in Purgatory also. And again, u In th● same book. pa. 239. Good works cleanseth before hand, delivereth. the soul from death, and lifteth it up to eternal life. And lastly, * Ibidem. Regard not the jangler, that will say good works do not purge sin, and win heaven. 14 Last of all, to the intent that we should find more sufficiency elsewhere then in Christ, they further write, x Allen in Fulke pag. 202. The Sacrifices done by us that are alive, do wipe away the sins of those that be dead. Again, y The Popish Doctors. The sacrifice of the Mass, doth take away the sins of the quick and dead. And again, z Allen in Fulke 92. Purgatory pains doth not only serve God's justice for the punishment of sin, but also cleanseth and quallifieth the soul of man defiled. Moreover, a Allen pag. 133 In Purgatory we must be holden from life and liberty, till we have paid the utmost farthing, the toleration of which bonds shall recompense the debt. And to knit up all in a word: to the Image of Christ, they have entitled a prayer, beginning thus, b In a prayer book. O Maker of heaven and earth, King of Kings, and Lord of Lords: which of nothing didst make me to thine own similitude and likeness, and didst redeem me with thy own blood, whom I a sinner am not worthy to call upon: I desire thee, etc. And so forwards for all things needful both for soul and body. 15 Wherefore then, if the doctrine of the Church of Rome be true, namely, that Christ, by his death and bloodshedding, saved us but from the guilt of that one sin of Adam, and that we are saved from the malediction of the multitude of all our transgressions, by the Popes and their principal Pastors, and by the infinite number of true and false Saints, and so many names of other means: How do they truly hold that which Saint Peter saith, Acts 4.12. Acts 4.12. That among men there is given none other name under heaven, whereby we must be saved, but only by the name of jesus? Or which the Prophet Esay in the person of Christ saith, 63.3. Esay 63.3. I have trodden the Winepress alone, and of all people there is none with me? Or if Christ cannot, or doth not save without all other, or other helps, why then said the Author to the Hebrews, 1.3. He hath purged our sins by himself? Hebr. 1.3. Acts 13.39. Or why said Saint Paul thus of Christ? Acts 13.39. By him, every one that believeth, is justified. Or, why did the Angel command the Virgin to call her Son, jesus, but because as he said, Math. 1.21. Matth. 1.21. He should save his people from their sins? If he, than he alone, and why then should we seek for so many he, and she Saviour's? Wherefore, howsoever they seem in the outward letter of the Scriptures, to confess Christ to be the only Saviour; yet we see it is none otherwise, than they confess God to be the only God; which is, instead of one, to have many. To conclude, it is a true consequent, that so many Saviour's, so many Christ's; so many Christ's, so many faiths; so many faiths, so many baptisms: Therefore, whether professing one God, one Lord jesus Christ, one Faith, and one Baptism after this Antichristian manner, be to hold the foundation sound, or not sound and utterly to overthrew the foundation, let the Christian Reader judge, as also, whether there be so near a conjunction in our profession, that they and we may be combined and conjoined together, to make one and the same true Church of Christ: as also, whether this be not fully sufficient, to prove the Pope that great Antichrist, foretold by Saint Hierome, c Hierome ad Algasia. Quest. 11. that should sit in the Church, as if he were Christ the Saviour. But for as much as they deny it, and that the whole Church of Rome, at this day, dependeth upon Bellarmine's judgement, out of whose works, as it is verily supposed, Parsons hath published to the view of the world, and deluding of many, ten several Objections for the clearing the Pope from being Antichrist: it resteth, that in the next Chapter we answer those objections, that so all doubts may be removed. And herein as the original Author, I will use only the name of Bellarmine. In the mean time, I demand what hope of comfort we can look to have at these Popish Gods and Saviour's, seeing their own Saint Bridget, whom Boniface the ninth Pope of that name, canonised, saith, d Bridget in her first book, c. 41 All their followers and favourers, shall be cut off, dis-jointed and pulled in pieces, like unto a wall that is a casting down, where is not left one stone standing upon an other; neither shall my love and mercy ever warm them, nor build them up again into eternal mansion. And as we see the question resolved, what will be the end of those that depend upon these Gods and Saviors', so shall we see hereafter what will be the end of those Gods and Saviour's. CHAP. II. Containing ten several Objections, for the clearing (if it had been possible) the Pope from being Antichrist, set forth under the letters N. D. with answers thereunto. THou shalt understand (Christian Reader) that whom Saint john in his first Epistle chap. 1 john 2.22. 2. called Antichrists, in the 22. verse he declared to have meant certain Disciples, which were fallen from the fellowship of the Apostles: and others that by their means went abroad teaching doctrine, whereby Christ was denied to be the true Messiah. So that because such Antichristian teachers were then crept into the church by whom the great mystery of iniquity was begun; which when the great Antichrist should come, should be fully perfected, he did not stick to say, but that Antichrist was then come, whereas notwithstanding the great Antichrist was not then come. 2 Thess. 2.7. For as Saint Paul declared to the Thessalonians, Epist, 2. cha. 2. there was then an impediment that did stay his coming, which said, He shall let till he be taken out of the way: Which, as Tertullian, Saint Augustine, and Saint chrysostom expoundeth, was the Roman Emperor; and likewise Saint Hierome in these words: a Hierome to Algasia. The Roman Emperor, which now keepeth all Nations in subjection, must first be overthrown, and then shall Antichrist come, the fountain of iniquity. By which it is clear, that by Saint john's Antichrists, we cannot understand the great Antichrist: therefore the question is, who the great Antichrist should be: we say he is the Pope of Rome, they say he shall be a jew of jerusalem: but this is but our yea, and their nay; and how then shall it be tried who is in the right? Bellarmine (supposed) in his Wardword, the answer to Sir Francis Hastings Watchword, page 91.92. hath set down ten several Objections, to prove him a jew, which God willing, by these our Answers shall be proved a Gentile. THE FIRST OBJECTION. 2 First then (saith Bellarmine,) That the Popes of Rome be Antichrist, or the man of sin, whereof the Prophet Daniel, our Saviour Christ, and his Apostles do speak, and that Rome is Babylon in that sense that these good fellows do mean, that is, Rome christened, is a mere jest. For that as the true Christ was one singular man, so shall the true Antichrist be one singular man also, and not a succession of men, one after another, as the Popes of Rome are. And this is evidently gathered by the ancient Fathers, out of the words of holy Scriptures, namely, Daniel 7. and 11. john 5.2. 2 Thessalonians 2. 1 john 2. Apocal, 13. and 17. THE ANSWER. 3 Hear (Christian Reader) seemeth a very great likelihood, that by the great Antichrist, should be meant only one person, seeing he produceth no less than seven places of Scripture, to testify the same. But it is a wonder to see, that a man learned, and seeming devout, should so apparently wrest the Scriptures. For it is without all contradiction, that not any one of his places, do prove his assertion. The likeliest place is the 2. 2. Thess. 2.3. Thessal. 2. in which Saint Paul calleth Antichrist, The man of sin: but doth it therefore follow, that he meant only one man; no, no more then by calling him in the same chapter, The son of perdition, he meant one person. For in the Scriptures it is very apparent, that by such like titles, are not always meant one singular person; Esay 43.27. seeing we find in the 43. chapter of Esay 27. verse, is meant a great number of men, included in the name Father. Exod. 4.23. Rom. 9.27. Dan. 11. And in Exodus the 4. chap. 23. verse, all the Israelites, whose number Saint Paul saith, Rom. 9.27. are as the sand● of the Sea, are included in the title of a Son, And in Daniel 11. the whole succession of Kings in their several kingdoms, are included in the person of one King. And therefore seeing that under the title of a Man, or a Son, is included more thousands then the Popes are hundreds, Bellarmine's ignorance in the manner & phrase of the Scriptures, is laid open, and his mouth stopped, for accusing us of ignorance, in including all the Popes in the person of the man of sin, or Son of perdition. And the rather, because they themselves, ordinarily use also the like phrase of speech, as when they call the whole succession of Popes, that one head of Christ's Church: Therefore if the Scriptures had not taught us so to speak, we might yet have learned of them, how to call the whole succession of Popes, that one head of Antichrists church. 4 And whereas to dazzle the eyes of the ignorant, he produceth the Fathers, upon his places of Scriptures, as though they by Antichrist, had meant one proper person. Let him hear therefore how they have used to speak of him. Saint Hierome said. b Hierome in his book upon Matth. 24. The abomination of desolation, shall stand in the Church until the consummation of time, and show himself as God. Now it is clear he could not mean this of one particular person, for that he knew as well as we, no one man could live to the consummation and end of time. Also that ancient Writer Eusebius, speaketh of Antichrist in the plural number thus, c Eusebius in his 7. book of Preparation. This is a token (not that he, but) that they hate God, for that they will have themselves called by the name of God. Again, their Saint Bridget saith, that she was commanded in a vision to signify to d Bridget in her 6. book of Reuelat. chap. 8. Mathias of Sueden, the Gloser of the Bible, that Antichrist consisted of many persons; that so he might give Notes to the Church of Rome, that Antichrist is not a singular, but a plurality of persons. By which therefore we see, that the Fathers did also speak of Antichrist, as well in the plural number as in the singular. Wherefore seeing that by Antichrist, they did not mean one singular person, why may not all the Popes be that great Antichrist, The man of sin? But they say no, and who then shall be judge between us? that shall these two testimonies of their writer Aventine, in whose Chronicle there is extant this complaint of Frederick the second, e Aventine printed at Ingo●stad 1554. in the Epistle which he wrote to Otho Duke of Bavaria The Popes of Rome do seek after Lordship and divine power; namely, that they may be feared of all, no otherwise: yea, more than God; for it is evident that there be many Antichrists among the Romanists. So then we see, that as there are many Popes, there are many Antichrists, and yet as there is at no time but one Pope, there is but one Antichrist. 5 Secondly, in the same book, Aventine himself complaining of the whole incorporate body of Popes, saith, f Ibidem. The chief Priests of Babylon, desire to reign alone, they cannot abide any equal. Thus in the plural number: and a little after, in the singular number, thus, g Ibidem. That wicked man whom commonly they call Antichrist, in whose forehead is written a name of Blasphemy, I am a God, I cannot err. By which we see it most evident, that the whole succession of Popes, and every particular of them, in their times and places, one after another, is that great Antichrist, the man of sin, and son of perdition, prophesied of by the Prophet Daniel, our Saviour Christ, and his Apostles: and therefore it is not (as Bellarmine saith) a jest so to say, but a very stolen jest to say the contrary. And now whether christian Rome be Babylon, in that sense that our good fellows do mean, our next Chapter shall plainly demonstrate. THE SECOND OBJECTION. 6 Moreover, the jews shall receive the true Antichrist for their Messiah, as they refused Christ: and so Christ saith plainly, john 5.43. I came in my father's name, and ye received me not; if another come in his own name, him shall ye receive: but it is not likely that the jews will receive the Popes of Rome for their Messiah, and much less so many Popes as are already dead. THE ANSWER. 7 These words of Christ (Christian Reader) we see he would apply to the jews of the latter end of the world, to prove that a little before his coming to judgement, they should receive the great Antichrist for their Messiah: and that we should believe Antichrist to be one singular person he citeth those words of Christ in john chap. john 5.43. 5. as though Christ by those words had meant some one singular person, whereas indeed, the word Him, is an indiffinit speech, like as in Esay 57.17.18.19. Esay 57.17.18. Hosea 13.13. and 14.5. Hosea 13.13. and 14.5. where the word Him, doth include an infinite number, or many persons: So Christ showeth under the word Him, that they would be more ready to receive any him, that would go about to seduce and draw them from him, then to receive him whom the Father had sent to draw them unto him, that they might be saved. But if they will have those words to be understood in their sense, namely, that Christ therein did appose himself against Antichrist, and that he should seduce the jews only; yet must they of force understand it to be of that seducement that was in the Apostles times, and of Saint john's Antichrists, who were the chief means of keeping back the jews from embracing Christ, and of bringing their whole posterity into the state of infidelity, into which they fell: yea, of force I say, because the Scriptures not any where at all, mentioneth any other alteration of the jews state to come, but that only which Saint Paul speaketh of in Romans the 10.19. Rom. 10.19. and 11.11. and 11.11. which there he showeth shall be their conversion to Christ; in which state all sides do grant, they shall continue to the end. Again Saint Paul, 2 Thess. 2. 2 Thessa. 2. declareth as plainly, that the great Antichrist shall not withhold jews from receiving Christ and the Christian faith, but shall cause Christians to fall from the faith they had received (as we shall prove at large in our third Chapter, the Pope hath done) so that he shall not delude jews, but Christians. And this is it which S. Chrisostome saith, h Chrisost. 49. Hom. upon the unperfect work Matthew. Antichrist is therefore called the abomination of desolation, because he shall cause the souls of many Christians to be desolate and forsaken. And which S. Hilary saith, (contra Auxentium) Antichrist shall be contrary to Christ, under a colour of preaching the Gospel. Ergo, etc. 8 But whereas we say that in our third Chapter, we will prove the Pope to be that seducer and deluder, in the mean time they will deny it, and who then shall be judge between us? that shall these three learned Doctors, Erasmus, their Bishop Cornelius, and their Albertus Magnus. Erasmus saith, i Erasmus on the 13. chap. of the Revela. This Kingdom of the Papacy (whereof the Pope is the Head) took upon it all the power of the first Beast, the Roman Emperor, and compelled the Christians to Idolatry, and service of false gods, under a private colour, and secret pretence, as to further the true Faith. Cornelius saith, k Cornelius Oratio. Cornelij Epist. bitonti 3. dominica advent. in Concil. Trid. habita. Would to God they were not fall'n with one consent, from Religion to Superstition, from Faith to Infidelity, and from Christ to Antichrist. Albertus saith, l Albertus' in john, cap. 10. Those which now rule in the Church, be for the most part thiefs and murderers, rather oppressors than feeders, rather spoilers than tutors, rather killers than keepers, rather perverters than teachers, rather seducers than leaders. These be the Messengers of Antichrist, and the underminers of the flock of Christ. And for the Pope himself, which is the Ringleader in this horrible seducement, I will conclude this point, with these words of Saint Bridget, spoken unto Pope Gregory the Eleventh, in the person of Christ, m Brigit in her 4. Book 142. chap. Thou pluckest from me violently innumerable Souls, and sendest to Hell-fire almost all those that come to thy Court. And in another place, speaking also in the person of Christ, she saith, n In her 6. Book of Revela. 15. chap. They do say and boast that they understand my Law, and yet it is but for the deceiving of others. By which then we see the Pope, that spiritual Head-governour in the Romish jurisdiction, is that very same seducing Antichrist. Yea, doubtless the same, which not jews hereafter, but as the middle part of our former Chapter proveth, Christian's long since have received for their Messiah and Saviour, seeking remission of sins, and everlasting salvation at his hands. And therefore seeing the great Antichrist is a Christian, and received of Christians for their Messiah, Bellarmine may very well say, it is not likely that the jews (unto whom the very name of Christians is odious) should receive the Popes for their Messiah, who carry the name of Christians, nor that they should receive the great Antichrist for their Saviour. THE THIRD OBJECTION. 9 The Doctrine and Gospel of Christ must be first preached to all Nations before the true Antichrist come, Matth. 24. and 2. Thes. 2. and so the consent of old Doctors upon the same place do agree: which thing is not yet fulfilled, as S. Augustine in his time did largely declare, Epist. 80. and we also show in ours much more, by the vast infidel Countries daily discovered. THE ANSWER. 10. Behold (Christian Reader) how to shadow the Pope from being revealed to be Antichrist, he proceedeth in perverting the Scriptures. For whereas in the 24. chap. of S. Matth. ●4. 14. Matthew, Christ said; This Gospel of the Kingdom shall be preached through the whole World, for a witness unto all Nations, and then shall the end come: He thus perverteth both words and sense, and saith; And then shall Antichrist come. And this cometh to pass, only by his misse-understanding these words that follow in the Text: When ye therefore shall see the abomination of desolation, spoken of by Daniel the Prophet, standing in the holy place, etc. For this he understandeth to have been spoken of Antichrist, whereas it is clear, that it is meant of the Idols which the Romans should set up in the Temple, and that Heathenish worship which those Gentiles should spread over all jewrie, whereby the Doctrine of the Gospel, should be most horribly corrupted immediately after the death of Christ, when as the daily Sacrifice should cease, according to that Prophecy of Daniel, 12.11. And hereof it is which S. Chrisostome saith thus, o Chrisost. in his 40. Hom. upon the unperfect work of Math. When you shall see the abomination of desolation stand in the holy place, that is (saith he) when you shall see the heresies, which is the army of Antichrist, stand in the holy place of the Church, in that time, let him that is in jewrie flee unto the Hills, that is (saith he) let them that be in Christendom, resort unto the Scriptures. And for Antichrist not coming before the Gospel be preached to all Nations, that proveth nothing that he is not already come, seeing the Gospel hath already been preached to all Nations. For not only the Apostle S. Paul saith of the Apostles universal preaching, Romans 10.18. No doubt their sound went out through all the Earth, and their words to the ends of the World; but they themselves in their Rozarie, most evidently declareth, that they did preach all the World over. For there, say they, Peter first preached in jewrie, then in Syria, Antioch, and other places, and last of all in Italy; Andrew in Achaia; james the Great, in Spain; john, in Asia; Thomas, in India; james the Less, in jerusalem; Philip, in Phrigia; Bartholmewe, in Scythia; Matthew, in Aethiopia; Simon, in Persia; Thadeus, in Mesopotamia; Mathias, in Palestina; Paul, in most parts of the World. Again, he citeth the ● Thessaly 2. in which there cannot be found any one word, that doth prove his Assertion. But this I find in the 7. verse, by the judgement of Tertullian, Saint Ambrose, S. Augustine, and those words of S. Hierome before cited, p Hierome unto Algasia. The Roman Emperor which now keepeth all Nations in subjection, must first be overthrown, and then shall Antichrist come, the Fountain of Iniquity; that the time of Antichrists coming was then when the Emperor of Rome was removed out of his place to Constantinople, and the Empire brought to confusion: which time they know as well as we, was between the reign of Augustus, and Carolus Magnus. For in that 300, and odd year's space, to wit, from about the year of Christ, 500 to 800. by sedition the Empire stood void, Palmer. as both Euagrius and Palmar witnesseth, q Euagrius lib. 2. cap. 16. Chronic. in which compass of time, as Erasmus testifieth, * Erasmus upon the 13. cap. rose up in Rome, that spiritual Beast resembling Christ the Lamb, mentioned in the 13. chap. of the Revelation, unto whom (as the Text declareth) power was given over Nations & Kingdoms: and as the Pope's Calendar declareth, that by the means of Phocas the Emperor, which murdered his Predecessor, Boniface the third Bishop of Rome, of that name, obtained that universal power, even to be called universal Bishop, and in stead of Christ, to be Head of Christ's universal Church: Therefore we see it evident, that in this Boniface was Antichrists first rising. But they say no, and who then shall be judge between us? that shall their S. Vincent, and the great Bishop of Rome, Gregory. Saint r Vincent in 〈◊〉 Treatise of the end of th●●orld. Vincent prophesied of the falling from the true Catholic Faith, and of the coming of two kinds of Antichrists: The one he called a Pure Antichrist, (to wit, an open professed adversary of Christ, which all men know is the Turk: For he proclaimeth open war against both sorts of Christians; therefore he calleth him pure, because he is without hypocrisy, or colour of feigned friendship.) The other he calleth, a Mixed kind of Antichrist, and this shall be (saith he) an evil Pope, made by a certain evil Prince of great power, who shall place his evil Pope in the field or plain of the Province of Babylon, because there shall be nothing then but confusion; unto this mixed Antichrist (saith he) many Princes shall adhere. Gregory, when he perceived by john, Bishop of Constantinople, that an Universal Bishop should be made (in that Moricius the Emperor maintained him in that Title of Universal Bishop, which he took upon him) said he, s Gregory in his 34. Epist. What else is signified hereby, but that the time of Antichrist is at hand? t Lib. 4. Epist. 38. The King of Pride is at hand, and an army of Priests is prepared, which is a wicked and an horrible thing to be spoken. And indeed that all men might clearly discern him when he was come, he thus described him unto them, saying, u Ibidem, He is Antichrist that shall claim to be called Universal Bishop, and shall have a guard of Priests to attend upon him. And about two years after Gregory's death, this Boniface was so exalted. Now then forasmuch as all the successors of Boniface from time to time, have claimed and retained both the Title and Dignity, as their right and due, (though many Nations may be called before the coming of Christ to judgement) yet all men may see plainly, that Antichrist is already come; and that the Pope, and every Pope in his time and place is he. Yea, this is the Luciferiall aspiring fellow, of whose rise and fall, their Paracelsus saith, * Parasel. in his twelfth figured Predi●● on directed to the Pope. Oftentimes one doth place himself well, but it is in vain, except his seat be such as cannot fall, together with him that sitteth thereon. And behold, thou hast lifted up thyself on high, but it is not thy place, neither shalt thou abide above: for thou are a yoke and a burden unfit to be borne; hence it is holy Father (S.P.) that thou fallest. Thou hast placed thyself above God, and he shall return unto thee the reward thou hast sought: to wit, worldly glory and praise, which thou hast greedily heaped upon thine head; but as all worldly things do, so shalt thou perish. So that who seethe not but that Antichrist is come? THE FOURTH OBJECTION. 11 The proper Antichrist, by all reason and likelihood, must be a jew borne, and circumcised, and will profess, at least for a while, to keep the jews Sabbath, and other Ceremonies of the old Law, to draw them after him, and they shall accept of him for their Messiah, as before hath been showed out of Christ's own words, which they would never do, except he were a jew, both by generation and profession; which two things, can neither be verified of the Popes of Rome, to wit, that they are either jews by birth, or do profess the jews Doctrine. THE ANSWER. 12 Here (Christian Reader) is a long circumstance, including many properties of Antichrist; but not so much as any one Scripture, or Father, to confirm any one point; therefore I may sufficiently answer him, by bare denying all that he affirmeth, and thereupon conclude, that by all reason and likelihood, Antichrist shall neither be a jew by birth, nor yet by profession, but a Gentile and a Roman. Howbeit, for as much as bare negatives no more disprove any thing, then bare affirmatives prove any thing of either side, the matter shall not so pass. First then, as concerning jewish Ceremonies, who knoweth not how full of them their Church is, as abstenance from certain meats, washings, purifyings, and sacrificing for sin. As also, the retaining certain ceremonial garments, as the Mitre, the Cope, the Ephod, sensing the Priests, with Incense, holy Oil, holy Bread, the Wafer-kake, Aaron's Bell, and to many such like, too tedious to repeat; and for jewish Doctrine, in the main point, for the overthrow of manssaluation, they rightly agree with them, who held of justification by the works of the Law, as they do. Secondly, whereas he saith that Antichrist shall be a jew, both by generation and profession, it is neither his yea, nor my nay, that shall serve; but we will have indifferent judges between both, and who shall these be? even S. Ireneus, who they may not refuse, and their Abbot joacham, who they cannot refuse. Ireneus, out of the number of the Letters. Apoccalips' 13. saith, x Jreneus in his fift Book and Epistles of Antichrist. Antichrist is Zatinos', a Roman. y joacham Abbas. joacham saith, Antichrist long since was borne in Rome, and shall be higher advanced in the Apostolic Sea. So then, Antichrist shall be a Roman, not a jew, and the same that shall be exalted into Peter's Chair, which he cannot deny to be the Pope only, therefore he cannot deny the Pope only to be the great Antichrist. THE FIFT OBJECTION. 13 Antichrist when he cometh shall pitch his Kingdom in the City of jerusalem, and go about to restore the Temple of Solomon, as is plainly gathered out of Saint john's words, Apocal. 11. where he saith, that the bodies of Henoch and Elias that shall be slain by him, shall lie unburied in the streets of the great City, where their Lord was crucified. And the same is deduced out of the same Book, cap. 17. and out of Saint Paul's words, 2. Thessal. 2. and by many ancient Writers. And how then can the Popes of Rome be Antichrist? THE ANSWER. 14 Here now to induce us not to look for Antichrist in Rome, he telleth us, he shall pitch his kingdom in jerusalem; and for proof, he citeth three places of Scripture: the first out of the 8. verse of the 11. chap. of the Revela. which he abuseth most damnably. For all men may see by the Text, that the Holy Ghost (purposely to preserve the sense) put in the middle of the verse, these words; Which spiritually is called Sodom and Egypt: Which words he hath left out, and cunningly closed up both ends of the verse together in Roman Letters, as though those words had not been in the original Tongue; which caused me to have the Greek Copies searched, and also to see their own translation in the Remish Testament, in both which these words are extant. So that it appeareth, that because he saw, that neither according to the express words of the Text (as the Holy Ghost had set them down) nor yet according to the sense, the place would prove jerusalem properly to be the seat of Antichrist, he therefore fraudulently omitted those words, to frame the rest for his purpose; which if he had done the like, in the 17. chap. these words: A mystery great Babylon. And also these words: The seven heads, are seven Mountains, whereon the woman sitteth; all the Divines in the World could never have found out the great Antichrist, nor his seat: But the case is clear, that forasmuch as the place where Christ was crucified, is there noted to be the seat of Antichrist, but in a spiritual signification; the Holy Ghost did not mean jerusalem, but Rome, because Rome then reigning over jerusalem, Christ was put to death in her jurisdiction, and by her only authority: john 18.31. for Pilate (Rome's deputy) was his judge, who finding Christ guiltless, would fain have shuffled him off into the jews hands to have condemned him, but they refusing, said, We have no authority to put any man to death: Whereupon Pilate proceeded, and gave sentence of death upon him: therefore Rome may well be said to be the place where Christ was crucified, and the City where the Holy Ghost meaneth Antichrist should pitch his Kingdom. But they say no, and who then shall be judge between us? that shall that notable Divine Erasmus, who saith thus of Rome, z Erasmus upon the 11. chap. of the Revela. This City is in figure and similitude, the City of jerusalem. 15 Secondly, Sect. 2 out of the same verse, he would prove that Antichrist should go about to build again the Temple of jerusalem, in which there is not any one word to be found that doth prove it. But this gloss also he setteth upon the Text, to blind the eyes of the ignorant, and to make them believe that that should be the Temple of God, in which S: Paul 2 Thessal. 2. said, Antichrist shall sit as God. But I demand how this can be said to be the Temple of God, where God never sat, ne put his name, ne was served, but should be built only for that great Idol Antichrists use? S. Augustine saith, a Augustine de Civitate Dei. 〈◊〉 20. cap. 19 The Temple of an Idol, or of a Devil, the Apostle would never call the Temple of God. And therefore seeing (as we heard before) S. Hierome said, that by the Temple is meant the Church; this can neither be that Temple in which S. Paul said Antichrist should sit as God; nor Bellarmine's jew, be that Antichrist, which Saint Paul meant should sit in the Temple of God. Now therefore the question is, whether the Pope of Rome, be he which S. Paul said, should sit as God, in the Temple of God, exalting himself above all that is called God, or that is worshipped. They say no, we say yea, and who then shall determine the matter? that shall four of their own side. Bernard, joacham Abbas, Paracelsus, and Aventine. Bernard bewailing the state of the Church under the Popes of his time, saith, b Bernard Serm. 6. in Psalm. 91. There remaineth nothing now, but that the man of sin be revealed, even the son of perdition, which is not only changed into an Angel of Light, but is exalted above all that is called God, or that is worshipped. joacham showeth plainly in diverse places of his Writings, c joacham in his Commentary upon Jeremy, besides other places in diverse of his Predictions. That he it is which exalteth himself above all that is called God, or that is worshipped, which is called holy Lord, and most holy Pope. Their Paracelsus wrote thus to the Pope, d Paracelsus in his 12. sigured Prediction. Behold thou hast lifted up thyself on high, but it is not thy place, neither shalt thou abide above. And a little after: Thou hast placed thyself above God. Their writer Aventine saith thus of the Pope, and every particular of them, e Aventine in his Chron. printed at Ingolstade, anno 1554. They sit in the Temple of God, and they be exalted above all that is worshipped: He which is the servant of servants, doth covet to be Lord of Lords, as if he were God: He speaketh great things, as if he were God: He changeth Laws, he establisheth his own; he robbeth, he spoileth, he couseneth, he slayeth; that wicked man, whom commonly they call Antichrist; in whose forehead is a name written, a name of Blasphemy; I am God, I cannot err. He sitteth in the Temple of God, and beareth rule fare and wide. And thus we see the matter determined, by these four unpartial judges, and the question fully resolved, that the Pope is that great Antichrist the Man of Sin, which S. Paul foretell should Sat as God in the Temple of God, exalting himself above all that is called God, or that is worshipped. And this may also suffice for the answering the third place, which he citeth out of that 2 Thes. 2. to have proved the seat of Antichrist to be jerusalem. Now to the second place. The second place which he citeth, is the seventeenth Chapter of the Revelation, than which he could not have brought a more plainer place to prove the contrary. For in that the Angel calleth that City which he there speaketh of, The great City, which reigneth over the Kings of the earth: He did not only clear jerusalem, (for that it never reigned over the Kings of the earth) but also certifieth us, that he meant Rome; because Rome only reigned over the Kings of the earth; and the Emperor of Rome, was then Emperor of the World. Again, for as much as the Angel noteth out that City (which S. john there speaketh of) by seven Hills whereon it is built: He not only cleared jerusalem, but also assureth us, that he meant Rome. And all (that are of any reading) do know, that jerusalem was never described by seven Hills, and that Rome, and none other City in all the world, is so described as Rome is, by the names of these Hills; Capitolinus, Palatinus, Auentinus, Cicilius, Scuen Hills. Exquilinus, Veminalis, and Quinalis. So that forasmuch as that City mentioned in the seaventeenth Chapter is distinguished from jerusalem, by those two special notes; namely, by reigning over the Kings of the earth, and by being built upon seven Hills, it is clear without all contradiction, that Rome only is that place where the great Antichrist should pitch his Kingdom, and consequently, that the spiritual govemour thereof (and none other) is he. But they say no, and who then shall be Iudge between us? that shall their Abbot joacham, Erasmus, and their Bishop Cataldus Finius. joacham writing upon that seaventeenth Chapter of the Revelation, saith, f Joacham. The very Text itself doth teach, that the Woman begilded with gold, and which committeth spiritual fornication with the Princes of the earth, is the very Church of Rome. Erasmus writing also upon the same Chapter, saith, g ●rasmus Sect. 3. These Hills agree with the hills of Rome. Again, The woman in the great City, is he which hath exalted himself for a Bishop over all Bishops, and that reigneth over Emperors and Kings: sitting also in the place of Christ. And in the Chapter going before thus, h Erasmus. That beast of Rome, of whom we spoke before, is the very right Antichrist, which worketh against the Gospel of Christ. Cataldus saith, i Cataldus' Bishop of Trent in a Prophesic of his. Rome is Babylon, the damned pit of Priests. And how then can Bellarmine with any credit or show of truth, say that Antichrist shall pitch his Kingdom in jerusalem, or that the Pope is not he? THE sixth OBJECTION. 17 Three principal heads of Antichrists devilish Doctrine when he cometh, are plainly gathered out of holy Scripture. The first that he shall deny jesus to be Christ, 1. john 2. cap. 22. and consequently deny Baptism, and all other Sacraments and Doctrines brought in by Christ. The second, that he shall teach himself to be Christ, and the jews shall believe him, john 5. The third, that he shall affirm himself to be God; and so require to be adored for God, 2 Thessal. 2.4. But the Popes of Rome do not teach these points of Doctrine hitherto, and therefore cannot be Antichrist. THE ANSWER. 18 The former Chapter plainly proveth the Popes of Rome, to teach all these three points of Doctrine, and therefore Bellarmine himself must grant the Pope, and every Pope in his time and place, to be that Antichrist. THE SEVENTH OBJECTION. 19 Again, the Scripture teacheth us that Antichrist when he cometh shall do many wonderful miracles in the sight of men, Matth. 24. and 2. Thessal. 2. and some of those miracles are specified. Apoc. 13. to wit, that he shall make fire descend from heaven, and the Image of a beast to speak, and sane himself to die and rise again. But these miracles no Pope hitherto hath wrought, Ergo, etc. THE ANSWER. 20 Hear he noteth out Antichrist, by three special miracles, which he saith he shall work: which because no Pope hitherto hath wrought, they cannot be Antichrist. Touching the first, namely, that he shall make fire descend from heaven: we say, That forasmuch as there is no time set down, when that miracle shall be wrought: and that there remaineth a Pope, and how many shall succeed him, who can tell, all which make the great Antichrist: therefore till the full end and term of their reign, and that it can be proved, that not any one Pope, ever wrought that miracle, none of the predecessors are cleared from being Antichrist: for we find throughout the whole Scriptures, that whatsoever is done by any one of them, is imputed unto all. 21 But as touching the true sense of those words, diverse of the Learned do conclude, that by making fire descend from heaven, is meant, that he should do such miracles, and so great wonders, as should as greatly prevail, to draw the people from God to himself, as the fire, that came down from heaven (at the prayer of Elias) did prevail to draw the people from Baal to God: 1. King's 18●●. 38.39. and that it is no more meant, that Antichrist should cause fire really to descend from heaven, then in the eleventh chapter, that material fire should proceed out of the two witnesses mouths, and destroy their enemies: or in the ninth chapter, that out of horses mouths, should issue fire, smoke and brimstone to devour men. 22 Secondly, he saith that Antichrist shall make the Image of a beast to speak: We answer. The text saith not, of a beast, but of The beast. That is, as the verse going before saith: The Image of the beast which had the wound of a sword and did live. Which as Erasmus expoundeth, was the Heathenish domination under the Heathenish Emperors of Rome. Whose heathenishness was almost stricken clean dead, by the sword of the Spirit, which Saint Paul, Ephes. 6. Ephes. 6.17. calleth the Word of God: which wound was afterwards salved, but fully healed by that spiritual beast, which the 11. and 12. verses of the 13. chapter of the Reuclation declareth, rose up in the Roman kingdom, resembling Christ the Lamb; for (as the Text saith,) He did all that the first beast could do before him. Whereby he brought the latter Domination so lively to resemble the former, as any picture or image could possibly be made to resemble any beast: therefore by the second Domination under the Popes, is meant that image which Antichrist should make to speak; that is, should cause to publish, and proclaim, that as many as would not be conformable to all the heathenish ordinances thereof, as in the former Domination, should be killed. By which means it came to pass (as who so will read the latter end of the thirteenth chapter shall see) that all were brought to be subject to his Lore. Now therefore, whether we may understand this great work, to be accomplished by a painted picture, or carved image, and that by that same image which Antichrist should make to speak, should be meant the image of some carnal beast, or whether this be not a mere carnal interpretation of theirs, let the discreet Reader judge. 23 Thirdly, he saith, Antichrist shall feign himself to die and rise again: which thing, if any one of his places do prove, I do here promise to recant. Wherefore, as the Popes not working those three miracles (actually) are not thereby cleared from being Antichrist; so do not these miracles prove Bellarmine's jew to work them, to prove him to be Antichrist. Therefore let us come to some further trial with them for the better finding out of Antichrist, by the miracles which he shall work, in which no better course can be taken, then by searching out the place where he shall work them: for if he shall work them in that one City, or Nation of the jews, than it is likely he shall be a jew; but if all the world over, in the Cities and Nations of the Gentiles, than it is more likely he shall not be a jew, but a Gentile. Now, as the 13. verse of the 13. chapter of the Revel. Reu. 13.13. saith of Antichrist, He made fire come down from heaven; so the next verse saith: By the signs which were permitted for him to do, he deceived them that dwell on the earth. By which it is most apparent, that Antichrist shall not work his wonders, in that one City of jerusalem, nor yet in that one nation of the jews, but over a great part of the whole earth, among the Gentiles; therefore this proveth, he shall not be a lieu, but a Gentile. Again, Saint john in his 16. chapter of the same Book, speaking of Antichrist and his miracle-monger, and the place where they should work their miracles, saith. And I saw three unclean spirits like frogs, Reu. 16.13. come out of the mouth of the Dragon, and out of the mouth of the beast, and out of the mouth of the false Prophet; for they are the spirits of devils, working miracles, to go unto the Kings of the earth, and of the whole world. Also in the eighteenth chapter that Angel speaking there of Babylon the seat of Antichrist, saith: With thine enchantments were deceived all Nations. By which then we see, that the case standeth clear, that Antichrists miracles, shall not be wrought in that corner of the world, among the jews, but all the world over, among the Gentiles; therefore Antichrist shall not be a jew, but a Gentile. Also, seeing we ourselves in this our age, do see how the Papists, every where, incline themselves to miracles, and that the Pope doth daily send his Seminaries abroad, to work his wonders, all the world over; by plain experience we may be bold to say, the Pope is that Gentile: But they say no, and who then shall decide the matter? that shall he whom they confess to b●e indifferent between both, Erasmus; who hath thus written upon the same place of the Revelation, k Erasmus. What wonderful tokens (saith he) have been wrought in the Papacy, and to what end, Christ himself did prophesy long ago unto his Disciples, and gave them warning of them. Again, touching those three unclean spirits which should deceive the Kings of the earth, and the greatest part of the world by their miracles, he saith, l Erasmus upon the 16. chap. The first is the devilish Dragon: the second is the beast at Rome, the very right Antichrist.: the third is the false Prophet, not one person, but a whole order, and multitude of Bishops, and religious persons, Monks, Friars, etc. And a little after. These are three such foul and unclean spirits, as none can be found more unclean, and yet do they work miracles. Wherefore then seeing that Antichrists great miracles, are wrought in the Papacy, the Sea of Rome, and else where, by the authority of the father of Perdition, the Dragon of Hell, and his Son of Perdition, the Pope of Rome; with what impudency can Bellarmine say, the Pope cannot be Antichrist? But now (Christian Reader) whereas they will have their Church to be the true Christian Church, because she worketh Miracles, and our Church the counterfeit, because she worketh none: it is clear, we could not justly prove their Church to be the Church of Antichrist, did she not work miracles. 2. Thessaly. 2. Antichrist worketh miracles. For we find 2. Thessalonians 2. where Saint Paul speaking of Antichrist, the head of their Church, saith thus of him. Even he whose coming is by the working of Satan, with all power, and signs, and lying wonders, and in all deceivableness of unrighteousness, among them that perish, because they received not the love of the truth, that they might be saved: And therefore God shall send them strong delusions, that they should believe lies, that all they might be damned which believed not the truth, but had pleasure in unrighteousness. 25 At the day of judgement (Christian Reader) when many of those that profess themselves Christians, shall see themselves cast out to be damned, & will object against Christ and say, Matth. 7. Lord, Lord, have we not by thy name prophesied; and by thy name cast out devils; and by thy name done many great works? Yet for all their miracles done in his name, seeing they were done but to confirm false doctrine, whereby souls were drawn from Christ, to Antichrist, Christ saith, he will then say thus unto them; Depart from me, ye workers of iniquity, I know you not. Therefore it was not without cause, that Saint Augustine opposed himself against such miracle-mongers, saying; m Augustine in john tractat. 13. Matt. 24. Against these Mongers of miracles my God hath armed me, saying: In the latter days there shall rise up false prophets, working signs and wonders, to deceive the Elect of God, if it be possible. True it is (as Saint chrysostom saith) n Chrysost. in Matt. Hom. 49. In old time (meaning in the time of the Apostles) it was known by Miracles, who were the true Christians, and whom the false; but now the working of miracles being taken away, is rather found among them that be false Christians. Again, to fore-warne us of the latter age of the world, to take heed of being deluded by workers of Miracles, he saith; o chrysostom in Matt. 49. hom. In the end of time power shall be given to the devil, to work profitable signs and Miracles: so that then we cannot know the Ministers of Christ, by that they work profitable Miracles, but by that they work no Miracles at all. To conclude this point, Saint Augustine reproving those of his time, that would not believe without Miracles, said; p August. De civitate Dei lib. 22. cap. 8. Whosoever yet requireth Miracles, to bring him to the Faith, is himself a great Miracle: that, the world believing, remaineth still in unbelief. Now therefore, what use can there be of Miracles among those which generally believe in Christ, but to draw them to a new christ, even to Antichrist, as all men may apparently see, Popish Miracles wholly tendeth unto? THE EIGHT OBJECTION. 26 Antichrist, when he cometh shall reign but three years and an half, as is gathered by the ancient Writers out of the Prophet Daniel 7. and 12. and out of the twelfth chapter of the Apocalypse, where it is said: That he shall reign, a time, times, and half a time: for so Saint john himself interpreteth the matter, chap. 11. and 13. saying, it shall be for forty two months, which make just three years and an half: but the Popes of Rome have reigned for more ages than these are years, and consequently cannot be Antichrist. THE ANSWER. 27 Hear now by the time of Antichrists reign, he would prove the Pope not to be Antichrist; which he might very well have done, if those three years and an half, had been to be understood of our common years: but that cannot possibly be; for that, so many, so mighty, and so marvelous are the Acts which Antichrist shall effect, as that it is not possible, they should be effected in three, Reuel. 9.11. 2 Thes. 2.4. nor yet in three hundred of our years and an half. For amongst many other things (which would be over-tedious here to recite) he shall attain to be made Ring of the Clergy; and this is proved in the 9 chapter of the Revelation 11. verse: and 2. Thessal. 2. chap. 4. verse: and by these words of Gregory the Great, q Gregory, lib. 4. Epist. 34. Antichrist is the King of pride, r Lib. 4.38. Revelat. 17. cap. 2 verse, and 18 verse. The universal Bishop of Bishops. Secondly, he shall bring a great part of the Christian world into subjection to his Heathenish, Idolatrous and Antichristian Religion, and almost all true Religion to be corrupted by his power. And this is proved in the seaventeenth chapter of the Revelation verse 2: and chap. 18. verse 3. and by these express words of Saint Hierome; s Hierome to Algasia. Antichrist shall cause Religion to be subject to his power. Thirdly, he shall attain to a superiority over the kingdom of all the kingdoms of the world (which was the Roman Empire) and this is proved in the thirteenth chapter of the Revelation: and by these words of Saint chrysostom, t Chrisostome in his 4. Hom. upon the 2 Thes. 2. cap. When that the Empire shall stand void, Antichrist shall invade the state, and shall labour to pull unto himself, the Empire both of God and man: and also by these words of Saint Augustine, v Augustine upon the 9 Psal. It is written of Antichrist, he shall conquer all Kings, and obtain the kingdom himself alone. So that by these three accomplishments (omitting all the rest) we see the Pope is sufficiently proved to be Antichrist. And whether it be a thing likely, that a new upstart fellow, a jew of but three years standing, should attain to so great power and dignity, in three of our years and an half, whereby he might be proved Antichrist, let all that are not out of their right wits be judges between us. But forasmuch as the Pope himself, did not accomplish so mighty matters, in three of our years and an half: we must search further, to see what kind of years the holy Ghost meant. 28 Andrew Osiander writing upon this point, affirmeth them to be Angels years, which the Angel in the twelfth chapter of the Revelation calleth, A Time, times, Revelat. 12. and half a time: which some do call Prophetical years, because the Prophets in times past, did use to count by them, which are to be searched out by Angels days, and months. Now an Angel's day, as we find in the ninth chapter of Daniel, Angel's days and months. is a year; for there, both in the seventy weeks, and sixty two weeks, a day is a year. And even after this manner, is the spiritual counting, by the direction of God himself, as appeareth in the foureteenth chapter of Numbers, to Moses; and the fourth chapter of Ezekiel, where the Lord said unto him: Thou shalt bear the iniquity of the house of judah forty years: I have apppointed thee a day for a year, even a day for a year. So that even by this rule, must we count the time of Antichrists reign, even by these Angel's days: Angels days I say: for as the said O siander saith, * Osiander in his book of coniccture of the end of the world, & time of Antichrists reign, page 10. Notwithstanding with us which be concluded under the heavens, the course of the Sun from East to West, finisheth our day in four and twenty hours, yet with the Angels, that dwell above the Circles and orbs of the planets; their day finisheth her course whiles the Sun moveth in her Zodiac, from the South to the North; and again from the North to the South, which is not finished but in one of our years. Therefore it is certain, there be Angels days, and those days are years. Daniel 12.12. Revelat. 13.5. Angel's years. An Angel's year doth contain 360. years, after 30. days to a month which the Greek Astronomers call a Time. Now an Angel's month we find in the twelfth chapter of Daniel, to contain just thirty of those Angels days; and by the forty two months, in the 13. chapter of the Revelation, which Bellarmine citeth, we find that an Angel's year, doth contain twelve of those Angels months; for that three times twelve is 36. and six months for the half year, makes just 42. which make just three Angels years and an half: which albeit they be not by the Angel in the twelfth chapter of the Revelation, nor by Daniel in his seaventh chapter called years, in express words, but A Time, times, and half a time: yet may we truly gather by daniel's words, in his fourth chapter, that by times he meant years; for that he there calleth Nebuchadnezars seven Years, seven Times. By which then we see, that as in that chapter, by Times he meant Years, so in the seaventh chapter, he, and likewise the Angel in his twelfth chapter of the Revelation, by Angel's times, meant Angels years: one of which contains just 360. of our years, after thir●ie days to a month; which the Greek Astrologians also call a Time. 29 Now then, the time of Antichrists reign, being set down to be three years and an half; it is clear, they be Angels years, and not three of our years and an half. And the rather, because the Angel in the 3. verse of the 11. chap. and 6. verse of the 12. chapter hath set down, that those years by which we must count, must contain just 1260. days, which ours do not, but hath 17. days and an half over; which if it were but the half day, would mar their whole matter. Therefore seeing those three Angels years and an half, do contain just those 1260. days, and that so many of those days, are so many of our years, after 30. days to a month; Antichrists reign shall continue (rising and falling, 1260. years; of which counting from Boniface the 3. in whom Antichrist first rose (which, as we proved before, in the third answer, was in the year of Christ 607.) Antichrist hath now reigned a thousand and twelve years, and two hundred forty and eight, are yet to be accomplished, if God with the shortening of the world (as some understand) for her iniquity, do not also shorten his time for his iniquity. 30 But now, notwithstanding we have thus plainly proved the Pope to be he that shall reign forty two months; and consequently to be Antichrist, yet as their manner is, I know they will deny it; and who then shall decide the matter? Truly Bellarmine himself shall be one, Saint Bernard another, & their Robertus the Dominican Friar another. Bellarmine, howsoever in all his former objections, he laboured to prove a jew to be Antichrist, that should domintere over that one nation of the jews only; yet here he wresteth the Scripture, to have us to understand, that Romish Gentile, mentioned in the thirteenth chapter of the Revelation (unto whom the Text saith, Power was given over every kindred, tongue and nation,) to be he. So that hereby he hath proved all his former Objections, but very fond conjectures, and mere fables. Also, whereas the Text saith, that unto the same beast, Was given a mouth to speak blasphemy, and to keep war with the Saints: their Saint Bernard also understanding this of the great Antichrist, saith thus of the Pope: x Bernard, in his 25. Epistle. That beast that is spoken of in the book of the Revelation, unto which beast is given a mouth to sp●ake blasphemy, and to keep war with the Saints, is now gotten into Peter's Chair, and there sitteth as a Lion, prepared to his prey. Again, speaking of the Popish Priests and Ministers he saith plainly thus; y Supra can●● serm. 33. They serve Antichrist. Ergo, the Pope is Antichrist. Their Dominican Friar saith, z Rovertus in his 3. vision. I saw in a vision in the Palace of Lateraine, and in the Porch before the Chair of Prophero, where trial is made whether the Pope be a man or not, how that an huge Serpent tumbled itself upon a thick and great reed, making a great noise, and the Spirit said unto me: This Serpent is Antichrist, and his condemnation is at hand. To conclude this matter, their Bishop Cornelius bewailing the miserable estate of both Spiritualty and laiety (in the Romish ●urisdiction) saith, a Cornelius oratio Cornelij. Epistle Bnon 〈◊〉 3. Dom●●●ca advent. in Con●●l. Trident. habita. Would God they were not fallen wholly with one consent from Religion to Superstition, from faith to infidelity, and from Christ to Antichrist. Ergo, the Pope is Antichrist by their own confession. 31 But now whereas we affirmed Antichrist first to arise in Boniface the third B●shop of Rome of that name, because in him was the order of universal Bishops established by the Emperor Phocas, let us hear what their Saint Vincent saith hereof, b Vincent in his Treatise of the end of the World, amongst other things, foreshowing of two kind of Antichrists, one to be an open professed enemy to Christ, and all sorts of Christians; the other, he said shall be a mixed kind of Antichrist. And this (said he) shall be an evil Pope made by an evil Prince of great power, who shall place his evil Pope in the Province of Babylon. And to this mixed Antichrist (saith he) many Prelates shall adhere. Also their Saint Bridgit having declared the great ruin of the Church under the Popes, and the desolation of many souls by their means, saith, c Bridgit 3. Book, 27. Chapter. Yet know for all that, that between the time of humble Peter, and the time that Boniface did mount up to sit in the seat of Pride, many did ascend into Heaven. Which is as much as to say, before there was an Universal Pope made and established, and consequently a Popish Church, many souls were saved in the Romish jurisdiction: but afterwards (as she saith, d Ibidem. Both Clergy and Laity are scattered, and run several ways, carried with the immoderate love of (worldly) commodity, neither do they care a whit for the incommodity and damage of their souls. THE NINTH OBJECTION. 32 Besides this, the Scriptures teacheth us plainly that before Antichrist come, Henoch and Elias shall return to oppose themselves against him, and in the end shall convert the jews, Malachi. 4. Eccle. 4.8. Matth. 17. Apocca. 11. But we see not this point fulfilled to prove the Pope to be Antichrist. THE ANSWER. 33 Here to blind the eyes of the ignorant, he telleth them a tale of a tub, to wit, that before Antichrist come, Henoch and Elias shall return, to oppose themselves against him, and shall convert the jews: and for proof he citeth four places of Scripture, of which if any one of them do prove his Assertion, I dare recant all that I have written, For, as touching the return of Henoch, there is no such thing mentioned in all the Scriptures; and for that Prophecy of Malachi, which foretell of the return of Elias, if we may believe our Saviour Christ, that was fulfilled in Saint john Baptist, Matth. 11. Where in the 7. Matth. 11.7. verse it is said, jesus began to speak unto the Multitude, of john. And in the 13. verse, Christ said, All the Prophets and the Law prophesied unto john; and if ye will receive it, this is Elias which was to come: He that hath ears to hear, let him hear. And in the tenth verse, Matth. 11.10. he declareth john to be the same Elias which the Prophet Malachi (in that fourth Chapter which Bellarmine citeth) foretell should come, in that he there repeateth the very words of Malachi. And hereby our Saviour Christ confuted that erroneous opinion of the jews, Matth. 17.10. who thought that Elias should return into the world in his own proper person, as the Papists do at this day. Also by these words of Saint Luke, spoken of john, Luke 1.17. (He shall go before him (to wit Christ) in the spirit and power of Elias) is plainly confuted that erroneous opinion of some of the Rabbins, (who held that Elias should rise either in his own body, or his soul to enter into some other body) in that he showeth him to return only in power and spirit, in the person of john Baptist. And as touching the calling of the jews by Enoch and Elias, forasmuch as no place in all the Scripture doth show the return of Enoch, and that Saint john Baptist was only that same Elias that the Prophet's foretell should come; it is clear, the jews shall not be converted by them: Rom. 11.11. ver. And the rather, because Saint Paul declareth, Romans 11.11. verse, that their conversion shall be by the Christian Gentiles; and that Erasmus writing upon the same place, Erasmus Paraf. declareth that when the fullness of the Gentiles be come into the Christian Church, and all be of one Religion (the jews only excluded) they will storm and rage at the Christians for a while, but ere long, will join themselves unto them: therefore they shall be converted by the Christians, and not by Enoch and Elias. Wherefore what prophecy is there yet to be fulfilled, that should prove the great Antichrist not yet come, or what one sound argument hath Bellarmine made, to prove the Pope not to be the same? THE TENTH, and last, OBJECTION. 34 This Objection is to prove the day of judgement, a day certain to be known of man; which because our Saviour (as he was man) said was uncertain to himself, I leave to meddle with that matter: but whensoever it doth come, I doubt it will come too soon for Bellarmine, and all that are led by him, to cleave unto the Beast of Rome, as may appear in the 14 Chapter of the Rovelation, where it is thus written: Revelat. 14.9, 10, 11. If any man worship the Beast and his Image, and receive his mark in his forehead, or on his hand, the same shall drink of the Wine of the wrath of God, yea, of the pure wine which is poured into the Cup of his wrath; and he shall be tormented in fire and brimstone, before the holy Angels, and before the Lamb, and the smoke of their torments shall ascend evermore: and they shall have no rest day nor night, which worship the Beast and his Image, and whosoever receiveth the Print of his name. And this is it which their Saint Bridgit (cannonized for a Saint by Pope Boniface the ninth) saith of the Popes, their Prelates, and all that are seduced by them, e Bridgit in her first Book, 41. Chap. In stead of honour they shall have eternal shame and confusion; and look how high they have ascended above others, through pride, as low shall they be brought under others in Hell. Their members, that is to say (saith she) all their followers and favourers, shall be cut off, disjointed, and pulled in pieces, like unto a wall that is casting down, wherein is not left one stone standing upon another: neither shall my love and mercy ever warm them, nor build them up again into eternal mansion in the Heavens, but they, with their heads, secluded from all good comfort, shall be tormented eternally. Wherefore it behoveth every man as he tendereth his own salvation, to turn from Popery in time, lest dying therein, he be utterly deprived of eternal salvation. And thus much for answer to these Obrections for the clearing the Pope from being Antichrist. Now it remaineth in the next chapter to answer the other Objections, which deny Christian Rome (now in her latter days) to be that Babylon, the seat of Antichrist, which the Angel in the 17. Chapter of the Revelation, Revela. 1 l. and 18. Chap. calleth the Mother of Whordemes and abominations of the earth: And which the other Angel in the eighteenth Chapter saith, Is fall'n, and become the habitation of Devils, the hold of all foul spirits, and Cage of every unclean and hateful Bird. CHAP. III. Tending to resolve all men, that Christian Rome (now in her latter days) is that Babylon, the seat of Antichrist, which the Angel in the 17. Chapter of the Revelation, calleth the Mother of Whordomes and abominations of the Earth: And which the other Angel in the 18. Chapter saith, is fall'n, and become the habitation of Devils, the hold of all foul spirits, and cage of every unclean and hateful Bird. 1 Whosoever will diligently peruse the thirteenth Chapter of the Revelation, Revela. 13.1, 2. shall evidently perceive, that Romish Babylon is described by two manner of Beasts; the one corporal, the other spiritual. The corporal Beast is deciphered by the similitude of an ugly Monster, being in shape like unto a Leopard, his feet like Bears feet, and his mouth as the mouth of a Lyon. The spiritual Beast is only said to have two Horns like the Lamb. Under the first Beast, Verse 11 was our Saviour Christ, and all his Apostles put to death, as also many thousand Christians after them: and almost all the Bishops of Rome, for the space of near three hundred years. This corporal Beast, was Heathenish Rome and Regiment, which the Papists would make the World to believe, the Angel in the seaventeenth Chapter only called Babylon. 2 The first Beast we see, is set forth in a visible shape, to our corporal eyes; the second, in no shape, therefore to be discerned with spiritual eyes: only it is said to have two Horns like the Lamb: that is to say, to seem to have the two Testaments, the Law of God, and Gospel of Christ, to be the only strength of his Kingdom, and Priesthood, as Christ himself had. By which it is certain, that by this second Beast (so resembling Christ) is meant Christian Rome, and her Regiment. Now the first beast, they confess was well worthy the name of Babylon; for that it did as well resemble old Babylon, (in tyranny, Idolatry, and all manner of abominations) as if it had been the very same: therefore, if we can prove that the second beast, became so lively to resemble the first beast, as the first beast did the first Babylon, than the case will stand clear, that the second beast is as well worthy the same name. Now for proof hereof, what better Author can we bring, than the Angel himself, who of the second beast saith thus, * Some of our Writers have doubted that, because it is said he did all that the first beast did before him, or in his sight: that this cannot be meant of the Pope's spiritual Regiment; but the 20. verse of the 19 Chap. will show them it is. And he did all that the first beast could do before him, and he caused the Earth, and them that dwelled therein, to worship the first Beast: that is, commanded all upon the earth within his Dominions, to lay to their helping hands with him, to bring the Christian state into the first beasts form and order: and also to bring all the inhabitants, within his jurisdiction, to conform themselves in reverence and humble obedience unto the same, and so to worship the first beast, in honouring his old Heathenish Ordinances, by which it is without all contradiction: the second beast is no whitlesse worthy the same name. 3 But yet for more plainer proof, that by the second beast is meant the spiritual Regiment of Christian Rome, let us hear how Erasmus doth interpret those words of the Angel in the thirteenth Chapter: his words be these, a Erasmus upon the 13. Chap. 5. Sect. When as the Roman Kingdom, after the time of julianus, began to be divided into East and West, and to diminish for a season, than began a new Roman Kingdom and jurisdiction, namely, the Pope's pomp: And a little after, b Jbidem. This Kingdom of the Papists took upon it all the power of the first beast, the Roman Emperor, and compelled the Christians to Idolatry and service of false gods, under a pretence of honouring Christ and Saints. By which it is most apparent, that by the second beast is meant the Popish Christian Regiment of Rome. And this is very sufficient for the proving, that by the two beasts in the thirteenth Chapter, is meant the Heathenish Roman Regiment, and the Popish Christian Regiment. Now it requireth that we prove also, whether by the beast mentioned in the seaventeenth Chapter, which the Angel called, Babylon, the Mother of whoredoms and abominations of the earth, be meant Heathenish Rome, and her Regiment, under the Pagan Emperors, or of Christian Rome, and of her Regiment under the Popes. 4 Erasmus having discoursed at large, of the matters contained in the thirteenth, fourteenth, fifteenth, and sixteenth Chapters, coming to the seaventeenth Chapter, he saith thus, c Erasmus upon then 7. chap. Sect. 1. One of the seven Angels, which spoke of the second Kingdom, and of the jurisdiction of Rome, and of the beast with two Horns, cometh now again, and will speak more plainly. So that he giveth us to understand, The spiritual beast in the 13. chap. and that in the 17. chap. are one. that the same beast in the thirteenth Chapter, and that in the seventeenth Chapter are both one. Now we heard before, by what sufficient arguments he proved, that by the second beast was meant Christian Rome, and her Regiment; but let us also see by what inducements he is lead, to affirm, that that beast in the seaventeenth Chapter is the same. The first motive, I take to be this; namely, for that the same beast, which the Angel in the fift verse called Babylon, the Mother of whordomes and abominations of the Earth, in the 8. verse, he saw, he had expounded to john to be a City; Evident notes to prove Christian Rome Babylon. and in the ninth verse, to be that only City, that compasseth within her seven special Hills; which was sufficient to persuade him, that by the beast in the seaventeenth Chapter the Angel meant Rome. Secondly, to induce him to understand, that the Angel meant Christian Rome, he saw the Angel spoke of Rome's estate in her latter days: for that so soon as he had declared unto john, the beast to be a City, and with one and the same breath to add these words; which reigneth over the Kings of the Earth: And also, for that he saw him to prevent john before in the twelfth Verse: for understanding them of Kings in his days, in saying thus of them: Which yet have not received a kingdom, but shall receive power at an hour with the beast. As also, for that by these very words, he declared unto him, that he did not speak of the first beast, because that beast was then in his full power, and reigned over both jews and Gentiles. 5 Thirdly, for that he saw the Angel had declared unto john, that those Kings which afterwards should rise up with the beast, should continue with her to the end of her days, and should grow into so great hatred against her, that they should pursue her to her utter destruction. For as in the twelfth verse, he described those Kings, by the similitude of ten horns, so in the sixteenth and seventeenth verses, he said unto john thus of those horns: And the ten Horns which thou sawest upon the beast, Revelat. 17. are they that shall hate the Whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire, for God hath put in their hearts to fulfil his will, and to do with one consent, for to give their kingdom unto the beast, until the words of God be fulfilled. Fourthly, the fourth verse of the seaventeenth Chapter, enforced him to understand the beast which the Angel there calleth Babylon, the Mother of whordomes and abominations of the Earth, to be the Christian state of Rome, in her latter days; for that the Angel there said, She offered to the World the abomination and filthiness of her fornication, in a Golden Cup: that is (as the learned expound it) her idolatries and whorish Doctrine and Religion, in the name of Christ: which cup Erasmus declareth, Heathenish Rome, disdained once to handle, and abhorred what good soever was offered to her therein: therefore he could not otherwise understand, but that the Angel meant the Christian Church of Rome, in her latter days; which under the glittering and golden show of the name of Christ, poisoned a great part of Christendom, with that whorish filthiness of her Heathenish Fornication, Revelat. 17.2. Revelat. 18.3. and the third verse of the eighteenth Chapter. And thus we see the four principal points, which fully resolved that most learned Erasmus, and may also as fully resolve all men, that by Babylon, the Mother of whordomes and abominations of the Earth, the Angel meant Christian Rome in her latter days. Now let us hear how Erasmus concludeth of Christian Rome; thus he saith. 6 This whorish Woman d Erasmus upon the 17. chap. Sect. 1. hath decked and garnished herself, not like Peter and Paul, with diverse and many virtues, but with Silver and Gold, and precious Stones, and Pearls: And the Cup of Gold which she offereth to the World, is not the love of Christ, the Christian Faith, nor the Law of God, but her own Decrees and Ordinances, that she may play the Whore at her pleasure, with pomp, authority, and lust, without all shame or fear, beyond all measure, and all under the pretence and name of Christ. Again, he saith, e Erasmus upon the 16. chap. Sect. 3. The whole order of Bishops and multitude of Spirituaell Pastors, which by their office and calling, aught to maintain and support the true Doctrine of God, have bend themselves, their whole life and state, utterly against the Doctrine of the Gospel, that nothing can be more unlike the state of the Apostles, in doctrine, religion, or life, then is their order and state. Again, he saith, f Erasmus upon the 16. chap. Sect. 2. This second beast with his two horns, is twice as had as the first; for as much as through her two horns, it had power both of body and soul, over the Doctrine, and over the politic Laws, with mouth and hand against God, the temporal government, Christ and his Ministers. And again he saith, g Erasmus upon the 27. chap. Sect. 1. The blood of the holy Prophets, and Preachers, hath this Whore (the Papacy) shed without measure, till she was so drunk therewith, that she took and esteemed her tyranny for godly zeal. Therefore he concludeth with the very head of the Romish Church thus, h Erasmas in the words going before. For the name of the Christian Church, he hath deserved anonother name, even to be called the Whore of Babylon, the Mother of all abominations, idolatry, and of falling into Heathenish superstition. And thus (Christian Reader) thou seest most apparently proved, that by Babylon is meant the Christian Church of Rome, now in her latter days. Now let us entreat a little of the fall of Babylon, for that will make this matter yet more apparent. 7 This Angel in the seaventeenth Chapter having finished his testimony touching spiritual Babylon; Saint john in the beginning of the eighteenth Chapter saith thus: And after these things, ●euelat. 18.3. I saw another Angel come down from heaven, having great power, so that the Earth was lightened with his glory, and he cried out mightily with a loud voice, saying: It is fall'n, it is fall'n, Babylon the great City, and is become the habitation of Devils, and the hold of all foul spirits, and a cage of every unclean and hateful Bird: for all Nations have drunk of of the Wine of the wrath of her Fornication, and the Kings of the Earth have committed Fornication with her. Now we heard before by the other Angel, that Christian Rome is Babylon, therefore if this also be spoken of Christian Rome, then is Christian Rome so wonderfully fall'n, as that she may rightly be called Babylon. And that it may appear indeed, that this Angel did also speak of Christian Rome, let us hear how Erasmus doth interpret his words, thus he saith, i Erasmus upon the 18. chap. Sect. 1. This is spoken principally against the second Regiment of Rome, which under the pretence of the name of Christ, hath dealt so rebelliously against all faithful Christians. And a little after, k Jbidem. Now is it known, that she hath been an Habitation for the wicked, unfaithful, and filthy Sodomites. And again, l Erasmus upon the 18. chap. Sect. 3. With this Babylon have Princes and Prelates, yea whole Kingdoms committed Whordomes. So that by this we see most apparently, that the same which is here spoken, touching the wonderful great fall of Babylon, is spoken of Christian Rome. 8 True it is that some do understand this to be meant of the fall of the first beasts power, the Heathenish Empire, which was overthrown by Constantine the Emperor, when he was converted to Christianity, about three hundred years after Christ: but this cannot be, for by Constantine's means, the Romans' became Christians; therefore, if we should understand it of that time, and state, we should understand that the Angel called Rome Babylon, and the habitation of devils, in respect that it was wholly become the habitation of Christians: and that the Christians were those devils, foul spirits, unclean and hateful birds; which were most ridiculous so to say. Again, those words of the Text, which say, And is become, importeth a time when she was not so, which could not be meant of that time when she was Impious and Pagan, for than she was no better; but of a time after, when she was risen and fallen. And that it may appear, Rome risen and fallen. that Christian Rome (under the Popes) did so fall, as that she became this hellish habitation, none can make it more of credit, nor more apparent, than the Romanists themselves have done, as we shall now see by these their own testimonies following. 9 Their Bernard (which lived almost a thousand years after Heathenish Rome's days) writing of the state and manner of the Romans (in his days) saith thus, m Bernardinus de considerate. ad Eugenium lib. 4. The Romans' are wise to do evil, good they know not how to do: they are irreligious towards God, presumptuous against holy things, they be Wolves, not Sheep. And a little after, speaking of the Pope, and of his spiritual Pastors, he saith, n Jbid. Of such art thou Shepherd, if I durst speak all, they be rather the pastors of devils, then of sheep. And again, complaining of the diue●lishnesse of his time, and the ripeness of the Church of Antichrist, among the Romans', he saith further thus, o Bern. Serm. 6. in Psal. 91. It only remaineth that the man of sin be revealed, the son of perdition, a devil, not only of the day, but also of the noonday. Likewise their Writer Holcote, complaining of the Romish Priests and Prelates in his days, saith, p Holcot in lib. Sapientiae lectro 182. They be like the priests of Baal, they resemble the priests of Dagon, they are the priests of Priapus, and Angels of hell. So then hereby we see, that the Pope and his Prelates, are the chief of those devils, of whom the Angel saith, Rome is become the habitation. Now let us see also who be those foul spirits, unclean and hateful birds. 10 Their Writer Aventine saith, q Auent. analium Boierum. lib. 6. I am ashamed to say what manner of Bishops we have; with the revenues of the poor, they feed horses, hounds, I need not to say whores. Saint Bernard saith, r Bernard. sup, Cant. serm. 33. Sermo ad Clerum, etc. It is a shame to name those things which our Bishops do in secret. Their Mantuan saith, s Mantuan. Calamitatum. lib. 3 It is in every man's mouth, Cities and Countries talk of it, and the very bruit thereof hath quenched all care of virtue. Also their Bishop Cornelius saith, t Oratio Cornelij Epist. Bitonti. 3. With what monsters of filthiness, with what channel of uncleanness, with what pestiferous contagion, are not both priests and people defiled, make yourselves judges, and begin at the Sanctuary of God. Also their Palingenius saith, v Paling. Marcell. Paling. Zodiaci vita lib. 5. in Leon. Let no Friar, Monk, or any other Priest come within thy doors: take heed of them, no greater mischief, they are the dregges of men, the fountains of Folly, the sinks of sin, Wolves under Lamb's skins, deceiving the simple with a false show of honesty: and under the shadow of Religion, hide a thousand of unlawful acts: Jdem lib. 6. in Virgin. Idem lib. 9 Sagittario. committers of Rapes, abusers of boys: the Priests and Monks that should be chaste, spend night and day, either openly with whores, or closely with boys. O shame (saith he) can the Church endure such hogs? Whereupon their Platine saith, * Platine vita Marcellini. What shall we think will become of this our age, wherein our vices are grown to that height, that they have scant left any place with God for mercy; how great is the lechery of all sorts among the priests, and especially among the chief Rulers? To conclude, Mantuan giveth the definitive Sentence, and plainly affirmeth, that they of the Church of Rome, are only those foul spirits, unclean and hateful birds: for saith he, x Mantu. Calamitatum. lib. 3. They are hateful to heaven, and loathsome with unclean lusts; alas, in vain attempt they sacred rites with incestuous hands, they rather kindle and provoke God, then appease him: Therefore saith he again, y Jbid. Never hope for help, so long as such pray for you. And thus as we saw proved before, by their own testimonies, who were those devils; so here also we see as plainly proved by their own Writers, who be those foul spirits, unclean and hateful birds, whereof Rome and her regiment in her latter days, is become the habitation. And thus much for the proving, that by the fall of Babylon, is meant the great fall of the Christian Church of Rome, under the Popes of Rome. Now let us see the time when she began to fall, and her full perfection whereunto she fell. 11 Touching the first point, Tertullian seemeth to be the first that maketh any mention thereof, (he lived about two hundred years after Christ) who then bewailing the declined estate of the Christian part of Rome, thus exclaimed against it, z Tertull. in Apologitico. O Rome, how much art thou changed from old Rome? thou which wast once the chief in all the World, art now become the chief in all naughtiness. Also, about one age after that, Saint Hierome perceiving how she began to be corrupted in doctrine, thus exclaimed against her, a Hierom. idem adversus Jovianum lib. 2. Was there (saith he) none other place in all the World to receive this voluptuous doctrine, but that which Peter's preaching had built on the Rock Christ? Again, he said to the maintainers of this doctrine, b To Pammachius. Thou that art a maintainer of this new doctrine, spare thy Roman ears, spare thy faith which is so commended by the Apostles own mouth; to this day the Christian world hath ever been without this doctrine. And again he saith, c Jdem praefact. in lib. Dydimi de spiritu sancte. Whiles I stayed at Babylon, and was an inhabitant of that purple whore, and lived among the Romans', Behold, the pot which was seen in jeremy, from the North began to seethe; and the Senate of Pharises, made an uproar: and the whole faction of rude and ignorant, as it were in defiance of learning conspired against me. Furthermore, he crying out against the idolatry which was then crept into the Church, and also against the Idole-makers, saith: d In his 11. book 10. chap. upon jeremy. He adorneth his Image with silver and gold, that by the shine and glittering of both metals, he may deceive the simple: which error (saith he) is now crept in among us. Also, within less than twenty years after that, Saint Augustine declareth, how their idolatry was defended by the Idolaters, to be no Idolatry; namely, because they took not their Image for God: but (said he) e Augustine in his sermon upon Matth. Let no man say to me, the Image is no divine power, they know it is not God; I would to God (saith he) they so knew it as we know it; but what they have, and in what sort they have it, and what they do about it, the Altar beareth witness. Therefore from hence it was which in another place he saith, f Augustine in psal. 44. They have made us the Citizens of Babylon, we have left our Creator, and have worshipped the creature; we have left him that made us, and have worshipped that which we have made ourselves. Wherefore their Ambrose Ansbertus, thus concluded even of Christian Rome, saying, g Ambro. in Ap●calip. lib. 6. Rome is the second Babylon. 12 Furthermore, about some thirty years after that, Saint Christostome, speaking of the decaying estate of the Christian Church, saith, h Christ. in 1. ad Corinthi. Hom. 36. The Church at this day is like unto a Woman that hath quite l●st her old modesty: that is, her sober and chaste behaviour towards her Husband Christ, and doth begin to wax wanton towards new Lovers; with whom whiles she dalted, rose up a spokesman, to make a match between Ancichrist and her; which was john Bishop of Constantinople, whom Gregory the Great, therefore called, i Gregory in his 6. Book Epist. 30. The forerunner of Antichrist. But as Pelagius, before Gregory's days, stayed the marriage from being solemnised, so did Gregory during his days: who perceiving that the Church was like to have a new Husband, to wit, an Universal Bishop to be made, and to become her head in stead of Christ: He confessed with tears, that the state of the Church, was like to fall to ground. For (said he) k Gregory lib. 4. Epist. 52. & 55. Seeing the order of Priesthood is fall'n within, it cannot now stand long without. And thus much concerning the fall of the Church, especially of that part under the Patriarkedome of Rome, before there was an Universal Pope established in Rome. Now it remaineth that we see how it grew to perfection, under Universal Popes, in these four principal points, Doctrine, Faith, Religion, and general Apostasy: Which God willing shall be made evident by their own Writers also. 13 Touching the first point, their Saint Vincent saith, l Vincent in his Treatise of the latter end. The religious orders are become unto men's souls the way of perdition. And a little after, he showeth the reason to be this. For (saith he) the most part of Preachers, preach now adays, not the simplicity of the Gospel, but the subtlety of Aristotle. Their S. Bridgit speaking in the person of Christ, saith, m Bridgit lib. 4. cap. 133. They annul and make of no effect my Word, they affirm and teach their own lies, and deny my truth, etc. n In lib. 6. of her Revelation, chap. 26. My Word is unto them intolerable, and my wisdom and doctrine in their account but vain. Therefore o Lib. 4. cap. 132 They do not preach and publish to the people my Word, neither do they teach my doctrine, etc. p Lib. 6. of her Revelat. cap. 26. They follow their own fancy, so that their own inventions are unto them a Law, etc. q Lib. 6. Reuelat. cap. 15. They say ●nd do boast that they understand my Law, and yet it is but for the deceiving of others, etc. r Lib. 4.132. For of the upright man they make a wicked man, of the simple they make a Devil. And this cometh to pass as then Cardinal Beno showeth because s Beno de vita & guests' Hudeb. They are led by the spirit of error, and doctrines of D●u●ls. Whereby, as their Bishop Corn●lu●s saith, t Cornelijorat. Trident. The savour of life, is turned to the savour of death: So as their Matthew Paris the Monk saith, u Paris in Henrico 2. sub. 1160. Whence Christians were wont to fetch the water of Righteousness, there they find a poisoned puddle. And even thereby doth their Abbot ●oacham prove the Pope and his Clergy to be that Whore of Babylon, mentioned in the seaventeenth Chapter of the Revelation, which offereth to the World the Abomination and Filthiness of her Fornication in a golden Cup. * joacham upon the 37. chap. Jere. The modern Vicars of Christ (saith he) do neglect Incense and Myrrh, but they seek after Gold, that they may with Babylon the great Lady of the World, fill unto men Wine in a Golden Cup, to infect their followers with their abomination. Now therefore I demand of our Roman Catholics, how it is possible for Doctrine to grow unto any greater perfection of corruption, then to be squared by the spirit of error, and Doctrines of Devils, whereby good men are made wicked men, and simple men made Devils? 14 Touching the second point, namely, Faith: their Saint Bridgit in her fourth B●oke, finding Rome to have seduced the Romish Church from her primitive purity, calleth her a wretched and an v● happy City. And a little after she saith, x Bridgit lib. 4. cap. 30. Marvel not that I called Rome an unhappy and a wretched City, because of the aforesaid abuses, and others the like, much contrary to the Statutes of the Primitive Church. Wherefore it is to be feared, lest the Catholic Faith do shortly sail. Their Saint Hildegard a Nun, having in a vision seen the Pope in the show of a great and ugly Monster, and other fearful sigues over the Church of Rome, wrote thus of the head thereof: y Hildegard in her second book of her Scivias'. The son of perdition shall endeavour through a most wicked deceit, to seduce men for a time sweetly and smoothly, by making crooked the pathway of the Christian Faith. That Astrologian Ruth, speaking of the state of the Romish Church, when the Pope should be installed in his Seat, wrote thus, z Ruth in his 3. chap. of his Book. When as he shall enter into his House, then shall the Romans stumble in the Faith. Their Abbot joacham saith, a joacham upon the first and second of jerem. The Pope considereth not in how perverse a manner the Lion of Faith is thrown down. And a little after he saith, The religious orders do defile the Faith by their errors, teaching perversely. If in the head (saith he) is not the soundness of Faith, much less is there in the heart the sincerity of hope, and yet further off from the foot is the diligence of doing charitable deeds. And albeit the Faith of Rome was of old published through the whole World, yet afterward her Faith hath been turned into perfidy and heresy. Again, speaking of the whole Church of Rome, he saith, b Jbidem. This is the Synagogue of Satan, and his Seat: This is that Figtree which is dried up in the Faith, by the means of the curse of transgression, etc. even the latter Church, the Ship of Saint Peter. Their Bishop Cornelius saith, c Oratio Cornelij Trident. Would to God they were not fall'n with one consent, from Faith to Infidelity, and from Christ to Antichrist. To conclude, joacham yet showeth of a more admirable perfection of falling from the true Faith in Christ, in that he saith, d joacham upon the first and second chap. of jeremy. They have chosen Antichrist for Christ, the Devil for God, and Hell for the Kingdom of Heaven. Wherefore, whether it be possible for men to fall from the Faith in any greater measure, let the learned Reader judge. 15 Touching the third point, to wit, Religion. Their Saint Bernard, bewailing the desperate estate of Religion in his time, saith, e Bernard. supra Cant. Ser. 33. & guessed. Hildebrand. Behold these times very much defiled with the work that walketh in darkness. Woe be to this generation because of the leaven of the Pharises, which is hypocrisy: If it may be called hypocrisy, which is now so rife, that it cannot, and so shameless, that it seeketh not to be kept secret. A rotten contagion creepeth at this day through the whole body of the Church. And a little after: The wound of the Church is inward, and incarable. Their Cardinal Beno saith, f Beno Cardinalis de vita & gestis Hildeb. Their Religion savoureth nothing but of traiterousnesse and covetousness, being led by the spirit of Error, and Doctrines of Devils. Their S. Elizabeth thus cryeth out against the Romish Clergy, g Elizabeth in her 2. book of Visions, chapter 18. Woe be unto you Hypocrites, which hide the Gold and the Silver, to wit, the Word of God, and the Law of the Lord, which is more precious than either Gold or Silver; but howsoever ye seem unto men religious and innocent, you are full of craftiness and uncleanness. And lib. 3. cap. 14. Christ saith therefore, Your Religion doth accuse you before me. Their Saint Katherine saith thus also of the Romish Clergy, h Katherine of Siene in a prayer of hers. The religious Orders are become the weapons or soldiers of the Devil, corrupting Religion inwardly in themselves, and outwardly in the secular sort and Laity. And a little after, she saith, The Laity and secular persons are seduced and deceived by their blind guides, which are (alas) ignorant Idiots. Their Saint Hildegard, saith, i Hildegard in her second book of Scivias'. I saw in a vision a monstrous black Head in the Church, with fiery eyes, an Ass' ears, a Lion's nostrils, with a mouth breathing out the fury of unlawful fire, with the unpleasant noise of contradiction among Men, whereby the white purity of true Religion is obscured and diminished in the children of the Church. Abbot joacham saith, k joacham upon the first and second chapter of jeremy. The infancy of Solomon representeth unto us the zeal of the Primitive Church, and his old age signifieth or shadoweth out the present corrupt state of the Church, and that as Solomon in his old age fell into Idolatry, so hath the Church of Rome done. Again, upon the seaventeenth chapter of Saint john's Revelation, he saith, * Upon the 17, of the Revelation. The very Text itself doth teach, that the Woman begilded with Gold, and which committeth spiritual Fornication with the Princes of the Earth, is the very Church of Rome, which Babylon- like playeth spiritually the Whore with Stocks and stones. To be brief, whereas their Robertus, a Dominican Friar, l Robertus Gallus a Friar in his 5.6. and 8. Sermon. affirmeth the Pope to be the great and head Idol of the Romish Church, whom the first part of our first Chapter showeth plainly, the Church of Rome holdeth to be a celestial God, and that their Saint Bridgit saith in the person of God, m Bridgit in her 4. Book, chap. 133. They make an Idol of me: What fall can possibly be in Religion, then to make the arch-Idol of the world, God; and the God of all worlds, an Idol. 16 Lastly, concerning the fourth point, which hath three divisions. The first, concerneth the falling from God: The second, from Christ: The third, from the true Church. Which because the three former hath in part proved a general Apostasy, I will but briefly touch. Their Saint Bridgit saith (as it were in the person of God;) n Bridgit ibidem. Israel doth now neglect me, that is to say, (saith he) the Priests, and they love another God. For they love (as I said before) the golden Calf, etc. Moreover, they make an Idol of me, and shut upon me lest I should enter. o In her 135. chapter. Thus do these cursed Priests by me. And a little after: I call them to me as the Bridegroom doth his Bride, or the Husband his wedded Wife: I do all I can, but the more that I call them, the further they go from me. joacham showeth, that the whole Clergy of Rome is so fare fall'n from God, that as he saith, p joacham upon the first and second chapter of jeremy. They have chosen the Devil for God. 17 Touching the second division. Their Mathilde, a Prophetess, thus exclaimeth against the Romish Clergy, saying, q Mathilde in a Prophecy of hers. They are fall'n away from Christ, and become ravening Wolves, devouring and cutting the throats of Christ's Sheep. joacham Abbas saith, r joacham upon the 1. and 2. chap. of jere. The Church of Rome, like unto another Tribe, hath departed from Christ; Hating all such (as their S. Bridgit saith, s Bridgit in her 1. Book, 56, chap. as walk in his ways. Yea, and as in another place she saith of Pope Gregory then, t Lib. 4. cap. 142. He hateth Christ, he robbeth him of his sheep, he plucketh them violently out of his hand, and sendeth them to Hell fire. By which the case is made clear, that all that are won to the Pope, are lost from Christ. And as joacham in that place before cited, shown the Church of Rome to be so fare fall'n from God, as that she chose the Devil for God, so in the same place, he showeth that she is so far fall'n from Christ, that she hath chosen Antichrist for Christ. 18 Now for the third division, concerning the falling from the true Church, their Robertus bringeth in Christ thus repr oving the Romish Church, for falling away from the true and ancient Christian Church, v Friar Robertus in his 12. Sermon. Daughter of Babylon (saith he) thou art estranged from thy mother, my Dove, that bore thee, and art gone after gold and silver, and precious ornaments. Like an adultress thou hast forsaken me, and hast joined thyself unto strangers: Thou liest prostrate, and such as are pleased to play the whore, repair unto thee. And in the same Sermon in the person of Christ he saith: Ibidem. Why have the children of my Dove departed from me, and are become black? They are become estranged by abandoning the simplicity of their mother. Again, in the same Sermon, Ibidem. he calleth the Clergy of Rome, A disloyal generation, and the adulterous sons of Christ's Dove. And in his thirty two Sermon, the Lord saith thus unto him: * 2●. Sermon. All the children of my beloved, saving only a few, shall play the Apostates. And in his twenty one Sermon, the Lord saith thus to the whole Clergy of Rome. This mine house shall be destroyed because of you which make the children of my beloved to play the Apostates. And this is it which joacham foretold, where he saith, * joacham upon the seauent●enth chapter of the Reu●la●tion. The Lord shall stir up (as it were) with an hissing voice the French men and Germans to conspire against the Church which hath played the Apostate in the person of the warrefaring Popes: who with their Clergy and their adherents (as a prophecy had out of the Abbot of Clunies Library saith) x In an old book. shall fight against the true Church. Also the Abbot joacham painteth out one most cruel Pope, which he saith, y joacham in his 9 Prediction. Shall wound and scourge with most cruel stripes the most meek Lamb, opening his mouth against Christ the Lord, and darkening the Stars of heaven. Wherefore saith Saint Bridgit to the Pope, z Bridgit in her 6. book of her Revelation 26, chapter. The King for whom thou dost pray, aught to assemble and call a Council of spiritual men, such as are wise through my wisdom. And a little after. And let him gather together the upright and true kind of Christians, that he together with them, may repair the spiritual breaches of my Church, the which verily hath departed too fare from me. 19 If the Church of Rome, were not clean departed from Christ and the true Christian Church, then would not their Platina have said thus of the universal heads thereof, a Platina in joan. 10. The Popes are clean departed from Peter's steps. Neither would their own prophecy have foretell, b In Clunies Library. That they would follow the footsteps (not of Simon Peter, but) of Simon Magus. Neither would their Petracha have said thus of the mother of their Church, c Petracha in his 20. Epistle. Rome the whore of Babylon, is the mother of all Idolatry and fornication, the Sanctuary of heresy, and school of error. Neither would their Mantuanus have given this council to all true Christians, saying: d Baptista Mantuanus. All that will live godly, be packing from Rome, for there all things else are lawful, but to live godlily it is not lawful. Neither would their Bishop Cataldus have said thus of Rome. e Cataldus in his Prediction. Thou unhappy Babylon, the damned pit of priests. Neither would their Abbot joacham have said thus of the whole Romish Church: f joacham upon the first and second chapter of Jeremy. This is the Synagogue of Satan and his seat. Neither would their Saint Katherine in her Prayer have said thus of the Church of Rome: g Katherine ibidem. O Tabernacle, but of the devil. And also thus in the person of Christ to the whole Clergy of Rome; I have chosen you to be like unto Angels on earth, but ye are rather incarnate Devils. Neither would their Saint Bridget have said, h Bridget in her fourth book 135. chapter. They are accursed, and worse than the Devil, and therefore except they amend, they shall be drowned deeper than all the devils in Hell. Neither would she have said to the Pope thus of his whole Sea, Thy Sea like unto an heavy stone shall go down into the deepest deep. I say, if the Church of Rome, had not clean departed from the true and most ancient Apostolic Church, then would not these most holiest of their Church, have thus written. But forasmuch as the case is clear, that she is departed from the most ancient Christian Church, our Church must needs be that most ancient Christian Church, because there are none other Christian Churches in all the world, but what are comprehended under these two Titles, Christian and Antichristian: which we now commonly call, Protestants and Papists. But yet for the better clearing of this point, namely, that our Church is the most ancient by 606. year's next after Christ his incarnation, our fift chapter shall plainly demonstrate. And thus much for the proving Christian Rome in her latter days to be that Babylon which the Angel in the seaventeenth chapter of the Revelation calleth, The mother of whoredoms and abominations of the earth. And which the other Angel in the eighteenth chapter saith, Is fallen, and become the habitation of dinells, the hold of all foul spirits, and eage of every unclean and hateful bird. And as we (in this our age) have seen the spiritual fall of Babylon, (the Church of Rome,) so by the judgement of some of the Learned, our young children shall see the corporal and final desolation of the city of Rome: After which time (as they writ) she shall be the corporal habitation of foul devils and devilish spirits, as I have showed she is now of incarnate devils, filthy and hateful birds. CHAP. FOUR Tending to resolve all men, that as Saint john in his 17. chapter of the Revelation, declareth the Church of Antichrist, to be a Church professing Christ, and yet an Idolatrous Church; so the Popish Church must needs be that idolatrous Church, because there is no more Churches in the World (professing Christ) but theirs which use Images, and ours which use none: which are now distinguished (therefore) by the titles of Papists and Protestants. 1 THE Papists bear the World in hand, they are no Idolaters, and that for these three causes. First, for that notwithstanding they use the Image of God, in the worship and service of God; yet they take it not for God. Yea, they say, they no more take it for God, than Dogs do take a painted Fox for a Fox, or a painted Hare, for a Hare. Secondly, because (as they say) they worship not the Image, but God by it. Thirdly, because (as they also say) they received the same manner of worshipping, See Bilson 580. page. by tradition from the Apostles (who were no Idolaters,) therefore they are no Idolaters: to which three illusions we answer. 2 It is evident by this first illusion, that God in his just judgement hath given them the spirit of slumbering eyes, that they should not see: for notwithstanding their great learning, they suppose that there are no Idolaters, but such only, as outwardly worship the image for God: therefore touching this first point, we answer first by the 17. cap. of judges, judges 17.5. 1 Kings 15.13. 2 Chro. 25.14.15. 2 Chron. 33.1.2.3.10. 2 Kings. 7.33.34. which condemneth Micha for an Idolater. Secondly, by the 15. cap. of the first book of Kings, which condemned Maachah for an idolater. Thirdly, by the 25. cap. of the second book of Chronicles, which condemned Amaziah for an Idolater. Fourthly, by the 33. cap. of the same book, which condemned Manasseh for an Idolater: and yet not any one of these, worshipped their image for God, but all of them acknowledged the true God. Lastly, we answer them by the 17. cap. of the second book of Kings, which condemned certain Samaritans for Idolaters, of whom the Text saith, They feared the Lord, and served their images also. So that if our counterfeit Catholics did no more worship the image for God, than the jews did, but feared God, and served their images as those Samaritans did, or that it were true, that they no more take their image for God, than dogs do take painted Foxes and Hares, for Foxes and Hares, yet we see that even by their affecting images, and using them in the spiritual worship and service of God, they are plainly proved Idolaters. 3 And now whereas they say, they no more take the image for God, than dogs do take painted Foxes and Hares, for those living creatures, that will we further try with them, even by these two effects. For whereas dogs use neither to run, nor to open their mouths upon those senseless pictures, they have accustomably used to gad unto them from Town to Town, and from Country to Country: As to the Lady of Walsingham, to the Lady of the Tower of Coventrie, to S. Mudwne of Burtone, to the sweet Rood of Chester, and diverse others, using before them such holy, humble, and reverend gestures, as to God himself: prostrating themselves at their feet, kneeling unto them on their bare knees; lifting up both eyes and hands unto them, and putting forth their voices upon them, with many devout prayers; amongst which this prayer to the Image of Christ, a In a prayer book. O maker of heaven and earth, King of Kings, and Lord of Lords: which of nothing didst make me to thine own similitude and likeness, and didst redeem me with thine own blood, whom I a sinner am not worthy to call upon: I desire thee, etc. And so forwards for all things needful both for soul and body. And that indeed it may appear, that this prayer is not made unto Christ by the Image, but even to the very Image itself; this Title over head (A prayer to the Image of the body of Christ) doth make it most manifest. Therefore, whether this be no more to take the Image for God, than dogs do take those Images for the creatures themselves; or whether it be possible for people to use greater means, or to make a more manifest appearance, that by a consequence they take it for God: Let the unpartial Reader judge. But it is clear by their common practice, that they are of that sort of counterfeit Christians, who in Saint Augustine's time, would have cloaked their Idolatry with cunning speeches, whom notwithstanding he thus reproved for Idolaters, saying, b Augustine in his Sermon of the words of Christ in Mat. Let them not say to me they take the Image for no divine power, they know it not to be God: I would to God (saith he) they so knew it, as we know it; but what they have, and what they do about it, the Altar beareth witness. Wherefore let them say what they will, and shadow their damnable idolatry, as closely as they can (under the mystery of iniquity here in this life) their practice shall sufficiently prove (at the day of judgement) whether they be Idolaters, or no; and whether they be not of that sort which Epiphanius speaketh of, * Epiphan. lib. 3. in oratione de Fide Catholica. Which abhor the sight of Idols, and yet fall down and worship them. 4 The second reason whereby they would prove themselves no Idolaters, we heard to be this, namely: They worship not the Image, but God by it; to which we answer: To worship God by an Image, is flat Idolatry, and a breach of the second Commandment, which utterly forbiddeth any at all to be used in any part of God's worship, in that it forbiddeth any at all to be made for Spiritual use. Therefore it is clear, that if God had not accounted it Idolatry, to be worshipped by Images, he would not have said, Exod. 20.4. Exodus 20. Thou shalt make thee no graved Image. Neither would he have said, Deut. 27.15. Deuter. 27. Cursed be the man, that shall make any carned or molten Image, which is an abomination unto the Lord. Therefore seeing the Image maker is accursed, and the Image itself abominable; it must needs be an accursed and abominable Idolatry to worship God by an Image. Also, forasmuch as the Lord accounteth the Image abominable, and the maker accursed; they must needs be abominable and accursed, that will compel him to be worshipped by it. Yea doubtless, and they also must needs be abominable and accursed, which allow accursed and abominable Images, to be holy monuments in the Church, and profitable, as true Teachers of the ignorant: seeing the Lord by the Prophet jeremy chap. jeremy 10.8. 10. hath said thus of those that make any such reckoning of them. They altogether dote and are foolish, for the stock is a Doctrine of vanity. And seeing also by the mouth of the Prophet Habakkuk chap. Habak. 2.18.19 2. he hath said: What profiteth the Image; for the maker thereof, hath made it an Image and a teacher of lies? Nay, seeing he hath also by the same Prophet denounced an everlasting woe against all those that desire such Teachers, saying: Woe to him that saith to the wood, Awake, and to the dumb stone, Rise up, it shall teach thee. As also seeing their own Canonical Scripture, the 15. of Wisdom, saith thus of them and their Images. Wised. 15.5.6. Whose sight stirreth up the desire of the ignorant, so that he coveteth the form that hath no life; even of a dead Image: they that love such wicked things, are worthy to have such things to trust unto; and they that make them, and they that worship them, and they that desire them, That is, Esay 57.13. they all are worthy to have no better help in the great day of need, then can come from those Images. Therefore the Lord by the Prophet Esay chapter 44. Esay 44.11. hath thus denounced the definitive sentence against the whole fraternity of them, saying: All that are of the fellowship thereof, shall be confounded. To wit, all that * Esay 45.16. make Images for spiritual uses; all that use them as Lay men's books, to stir up their devotion; all that worship God by them, all that worship them for God, or that use them in any part of God's worship, or doth but desire them (living and dying in the same mind) shall at the last day be confounded together in the Lake of fire burning with brimstone, Reuel. 19.2.20. and 21.8. and 22.15. as appeareth in the 19 chapter of the Revelation; and also in the 21. and 22. chapter, and Psalm 97. Esay 45.16. verse. 5 This devilish device (Christian Reader) of worshipping one by another, was both the father and mother of the whole world's Idolatry; which, as the fourteenth chapter of Wisdom showeth, came first up in this manner, Wisd. 14.14, 15 When a father mourned grievously for his son, that was taken away suddenly, he made an Image for him that was dead, whom now he worshippeth as a God: and ordained to his servant's ceremonies and sacrifices; thus in process of time, this wicked custom prevailed, and was kept as a Law; and Idols were worshipped by the commandment of tyrants. So that hereby we see how Idolatry first crept in among the Heathen, which afterwards was imitated amongst the jews, and after them, among the new converted Christians (as we shall prove hereafter. In the mean time, as we see by this first device, how Images came (in time) to be worshipped for God, among the Heathen; so let us see also, what good effect the practice thereof hath wrought among the Papists; which we shall find made manifest, in the tenure of the Doctrine of the Romish Church, in which it is thus written, c In the false Council of the Greeks', Citantur inlibro Caroli Magni. He that feareth God, adoreth an Image as he would adore the Son of God. Again, d Tho. Aquin. part. 3. quest. 25. Since Christ is adored with divine honour, it followeth that his Image must be adored with the selfsame divine honour. And again, e jacob Nanclantus in Epist. ad Rom. cap. 1. We must therefore confess, that the faithful in the Church, do without any qualification adore the Image with the same kind of worship that is due to the original. Moreover, f In the false Council of the Greeks', Citantur in libro Caroli Magni. He that adoreth an Image, and saith, this is Christ, offendeth not; he offendeth that adoreth not an Image, he that refuseth to adore an Image, is an heretic: we must adore an Image with the same kind of worship and reverence, wherewith we adore the holy Trinity. Now if this be only to worship God by the Image (which as we proved before, is damnable Idolatry) and not the Image also for God; let the discreet Reader judge. As also, whether Idolatry can be committed in any higher degree, then to pray thus to the image of the Cross, g A prayer to the Cross. All hail, O cross, our only hope, in this time of thy passion; in faithful people grace increase, and grant of sin remission. And thus also to say of it, h Tho. Aquin. part. 3. quest. 25. The Cross of Christ is to be worshipped with the same worship, that Christ is to be worshipped with. Yea, and whether this Doctrine of worshipping the very Image itself, may not truly be said to be the doctrine of the whole Church of Rome, seeing it was (as the Popes own Decretal testifieth) established by the Pope, with the assent of many hundred Bishops, and seeing also it hath been maintained ever since, by Gregory the third, and by all his successors, let the Reader judge. And thus much for the second point, to prove whether the Papists be Idolaters, or not. 6 Thirdly and lastly, they say they are no Idolaters, for they received their manner of worshipping God by Images, from the tradition of the Apostles: wherein we may note, first their blasphemy; secondly, their shamelessness, that bash not to make those blessed Apostles of Christ, the authors of their most damnable idolatry. But as in this, so in many other principles of their religion, do they deal with those holy ones; fathering all upon their Traditions, be the things never so vile. But what will they answer? I suppose they will say, they are able to prove, that that same kind of Doctrine was taught, and the same manner of worshipping practised even by the very Christians, in the time of the Apostles, and we answer: We believe they are able, but withal, we believe also, that they are as well able to prove, how the same was approved of, among the Apostles. For albeit that Clement the first, and one of the seventy Disciples, testifieth, that some of the new converted Gentiles did so, and that in the very time of the Apostles; yet the same Disciple testifieth also, how himself did approve of it, when writing to Saint james the Apostle, for redress, thus complained against it, i Clement to James the Just and Bishop of jerusalem, worshipping God by Images, came from the Devil. The devil (said he) by the mouth of others, useth to bring forth these words; We to the worship of the invisible God, worship the visible Image. Now in that he saith, the devil, this maketh the matter manifest, how that doctrine of worshipping God by Images, was not approved of among the Apostles and Disciples of Christ: and also that it came from the devil's suggestions, and not from the Apostles traditions. Wherefore this openly convicteth the Papists of most horrible impiety, in fathering this devilish device upon the holy Apostles of Christ. And the rather, because they cannot possibly be ignorant, that it was brought into the Church by those new converts, which were not then clean removed from their old Heathenish superstition, and condemned by the Apostles and Disciples of Christ, for devilish and damnable. 7 Furthermore, it is clear, that if this argument could have held good, namely, that because those new converted Christians, supposed, that as they had used to worship their false gods by Images, so they should worship the true God by Images, and that this their practice began in the time of the Apostles, that therefore it was a tradition of the Apostles: then might we also conclude, that because certain Israelites (in the time of Moses and Aaron, and others of the Prophets) used the like, it was a tradition of Moses and Aaron, and other of the Prophets: but how Moses, Aaron, and the Prophets did approve of their doings, all those judgements which they have denounced against them, for so doing, doth plainly declare, through out the old Testament, as we shall see anon, by the places which we will cite: but in the mean while let us see how the ancient Fathers approved of it, after the Apostles. 8 That ancient Father Eusebius, speaking of the manner of those new converted Christians worshipping, saith, k Euseb. lib. 7. cap. 18. It is no marvel though the Heathen which received so great benefits by our Saviour, did these things: for we have seen the Image of Paul, of Peter, and of Christ, drawn in colours, and it is well to be thought, that men in old time, being not yet removed from their old superstition of their Fathers, used after this manner to worship them by an Heathenish custom. Also that most notable Divine Athanasius, in reproving such superstitious Christians, as would be taught to know God by images, said thus unto them, l Athanas. against the Gentiles. If a living man cannot teach thee to know God, how shall a carved stock or a stone do it that is dead? Also that ancient Father Epiphanius, to reclaim some of that Sect in his time, thus dehorted them from their old Heathenish superstition, saying, m Epiphanius lib. 3. tom. 2. against Coll. 79. heresy. My dear Brethren, be ye mindful that ye bring no images into the Churches, and that ye erect none at the burials of the dead Saints, but evermore carry God in your hearts: Nay (said he) suffer not Images to be, no not in your Houses: for it is not lawful to lead a Christian man by his eyes, but rather by the study and exercise of his mind. Also Charles the Great, most sharply reprehended such, saying, n Charles lib. 4. cap. 2. of Images. An unhappy memory is that, which to remember Christ, who never ought to departed out of the heart of the just man, standeth in need of a sightfull conceit, nor otherwise can have the presence of Christ within him, unless he have his Image painted on the wall, or expressed in some other matter. And a little after; Most madness is that (saith he) that our minds, by the means of material Images, must be put in remembrance, lest we forget him. Likewise, that ancient Father Lactantius, thus reproveth their folly, and condemneth their madness, saying, o Lactant. lib. 2. cap. 2. They are afraid lest their Religion be void, and to no purpose, if they see nothing that they may worship, and therefore they make them counterfeits. And a little after he saith, What madness is this, either to frame those things which they may after fear, or fear those things which they have framed. And then deriding them with the words of their common answer, he saith, No forsooth (say they) we fear not that, but them after whose Image they be made, and to whose names they beconsecrated. Again, whereas they doubted their religion to be void without Images, he thus resolveth their doubt, p Lactant. lib. 2. cap. 19 Out of all doubt, where there is an Image, there is no religion. If then where an Image is, there true religion is not; and that in the Pope's jurisdiction, every Church is full of Images; it is clear, that in all Churches within the Pope's jurisdiction, true Religion is not, and consequently, no religion. And this is it whereof their Saint Hildegard thus foreshowed would come to pass, saying, q S. Hilde guard a Nun lib. 3. Vision 11. Scivias'. In the Apostolical Order, to wit, (saith she) of the Roman Sea, no religion shall be found. To be brief, Saint Augustine (by rendering this reason, why that sort of counterfeit Christians were so addicted to Images, saying, r Augustine in his book against Admantus the 13. cha. They would seem to favour Images, to make the Heathen to think the better of their most miserable and lewd Sect) plainly proveth the Papists to be, not true Catholics, but most miserable and lewd Sectaries, who we see had rather join themselves with the barbarous Heathen, in their damnable idolatry and superstition, then with true Christians, in the sincerity and purity of the Gospel of salvation. And thus much touching the third and last illusion. 9 But now, forasmuch as they have induced the ignorant, to believe, that in this their manner of worship, they please God well; it is our parts and duties, to make known unto them, how it pleased God in them of old time, that so thereby they may the better judge, how themselves therein please God. Exo. 32.27.28. The thirty two chapter of Exodus plainly declareth, that the Israelites (who acknowledged the true God; for worshipping an Image, were slain in one day, three thousand. The tenth chapter of Hosea, Hosea 10.1. to the 8. declareth as plainly, that because the people's hearts, were divided in affection between God and Images; the Lord caused the Prophet to denounce such, and so great desolation to come upon them, as that they should wish the hills and mountains to fall upon them. Also the first chapter of Zephaniah declareth, Zephan. 1. cha. 1. to the 5. that because juda and jerusalem, had imparted the worship of God, to the Host of heaven, and his glory to the idol gods; in swearing by the Lord, and by Malcham (as the Papists do, By God and By the Rood, By God and By the Mass) the Lord threatened to destroy all things upon the earth, all things in the Sea, the fowls of Heaven, and the inhabitants of the Land: So then by this the most ignorant may evidently perceive, how in this their manner of idol worship they please God. 10 And now for that the Romanists are found Idolaters in the highest degree, in that so directly contrary to the revealed will of God, and knowledge of his express Law (which the Heathen had not) make a Stock and a Stone God (in giving unto it the same divine worship and honour, that is due to God himself, who hath said by the mouth of the Prophet Esay chap. Esay 42.8. 42. I am the Lord, and my glory will I not give to any other, neither my praise to graved Images, and also in praying unto it for all things needful both for soul and body: and that also this idol-worship, was established by Pope Gregory the third, than head of their Church, and maintained ever since, by his successor's Bishops of Rome) it is clear that the Church of Rome, is that idolatrous Church professing Christ; which in the 17. Reuel. 17.4.5. chapter of the Revelation, is said to be the Whore of Babylon, offering to the world in a golden Cup, to wit, in the name of Christ) the abomination and filthiness of her fornication. Reuel. 19.2. And in the nineteenth chapter to be condemned for corrupting the earth with her fornication. But lest for all this, they should with impudent and brazen faces, still face it out, and deny it; Let them hear how it is confirmed by their own Writers. joacham Abbas, speaking of the corrupting of doctrine by the Priests of Rome, saith, s Joacham upon the 37. chapter of jeremy. They neglect Incense and Myrrh, but they seek after Gold, that they may with Babylon the great Lady of the world, fill unto men wine in a golden Cup, to infect their followers with their abomination. And upon the seventeenth chapter of the Revelation he speaketh yet more plainly and saith, t Upon the 17. chapter of the Revelation. The very Text itself doth teach, how that the woman beguiled with gold, and which committeth spiritual fornication with the Princes of the earth, is the very Church of Rome, which Babylon-like, playeth spiritually the whore with stocks and stones. Again, he saith of the whole Clergy of Rome, v Upon the 21. chapter of jeremy. They are Idolatrous Pastors and Prelates. Again he saith, * Upon the 1. and 2. chap. of jeremy. As Solomon in his old age fell into Idolatry, so hath the Church of Rome done. And therefore it is which Robertus the Dominican Friar saith thus of the Romish Church, in the person of Christ, x Robertus in his 12. sermon. Like an adultress thou hast forsaken me, and hast joined thyself unto strangers. And of which their Paracelsus concludeth thus, y Paracelsus in his 4. figured Prediction. The whore hath divided her love. 11 So that the Romanists and Papists, being thus so plainly proved Idolaters (in worshipping God after the manner of the Heathen, which he commanded his people the jews, they should not do, if they would look to continue in his favour, and to avoid his judgements, Deuter. 12.) this maketh that good, which we affirmed in the beginning of our first Chapter, namely, that it is not possible, that they and we should be combined and conjoined together in Religion, to make one and the same true Church of Christ. For as the Apostle Saint Paul saith, 2. Corint. 6. 2. Cor. 6.16. There can be no agreement between the Temple of God, and the Temple of Idols. Therefore it behooveth us to look warily unto ourselves, that we be not deluded by their crafty and subtle arguments, to be seduced to their idolatrous religion. And thus much for the satisfying the Reader in this point also. CHAP. V Tending to resolve all men, that for the first 606. years next after Christ, the Papists had no Church, neither could have; because till then it had no universal Pope to make it a Popish Church: Neither was that first Church of Rome (which Saint Peter planted) the Mother, but one of the Daughters of the Mother Church, in which Christ himself first planted that Faith and Religion, (which afterwards by means of his Apostles should be made Catholic) 14. years before Peter came to Rome. So that hereby we shall see the Antiquity of their Church overthrown, and jerusalem to be the most ancient, and true figure of the universal Mother Church, to wit, heavenly jerusalem, and not Rome. 1 THeir Cardinal Cusanus saith; a Cusanus ad Behemos. Epist. 2. The members united to the Chair, and joined to the Pope, make the Church. By which he granteth, that without an universal Pope, there could be no Popish Church. Now that for the first 605. years, next after Christ, there was no universal Pope approved of, nor publicly allowed to be the head of the members of the body of Christ, these testimonies of Pelagius the second, and Gregory the first, will make it most manifest. Pelagius in his days, perceiving that Mauricius the Emperor, went about to make and establish an universal Pope, very bitterly inveighed against it, and not only so, but thus Decreed against it. b Pelagi. Distin. 99 an. 580. No Bishop, no, not the Bishop of Rome himself ought to be called universal Bishop. Gregory (the successor of Pelagius) likewise finding the Emperor to persist in his enterprise, wrote diverse Epistles unto him, to let him understand, that he went about an unlawful thing, amongst which, in one Epistle, he sought to dissuade him by this reason; because (said he) c Greg. lib. 4. Epist. 32. Peter is not called universal Apostle: inferring, that seeing Peter was not, none of the other Apostles were; and then how could it be lawful for any Bishop to take that title upon him? Again, when as he perceived the Emperor's Bishop (which was then john of Constantinople) willing to take that title and supreme authority upon him, he thus inveighed against his arrogancy, and said; d Greg. lib. 4. Epist. 38. What wilt thou answer to Christ the head of the universal Church, at the last judgement, that thus goest about by the name of universal Bishop, to make all his members subject to thee? Whom dost thou imitate, in this so perverse a name, but Lucifer, that would have been singular, and alone over all his fellow Angels? Again, he saith, e Greg. lib. 6. Epist. 30. I speak it boldly, whosoever calleth himself universal Bishop, or desireth so to be called, is in the pride of his heart, the forerunner of Antichrist, because he preferreth himself before all others, and would be alone without any equal. Now by the best Authors, we find that this Gregory, ended his days about the year of Christ, 605. therefore we see this point standeth clear, that during so many hundred years (and odd, after Christ) there was not an universal Pope approved of, nor allowed by the Bishops of Rome themselves, to be head of the members of Christ, and therefore as yet there could be no Popish Church. 2 But now to cast a must before the eyes of the ignorant, they come in with this blind distinction, and say. Notwithstanding, this be spoken (both by Pelagius and Gregory) against the having an universal Pope, to be head of the universal Church; yet the question is, what manner of Popes, or universal Bishops they meant; whether such as the Bishops of Rome (who allowed other Bishops under them) or such as the Bishop of Constantinople, The B. of Constantinople no more sought to exclude all other Bishops, than the Bishop of Rome ever did. who would have had none other in all Christendom but himself. I answer, this is but a deluding distinction; for that the Bishop of Constantinople no more sought to exclude all other Bishops, than the Bishop of Rome ever did: for had he of Constantinople, once attempted that, that had been nuts for Gregory: for than might he in some one Epistle or other, have charged him therewith, but we find not any such matter: neither in any of these Epistles doth he charge him with any such thing; only he condemneth him of arrogancy, for preferring himself before all other Bishops, and for seeking to bring them into such subjection under him, as whereby he might have reigned over them, as Lord and King. And even herein only was it, that he charged him to imitate Lucifer. Therefore this distinction of titles, is but a mere misty matter. Yea, their own records, and some of their own English Doctors, plainly confess, that the same title and dignity, which the Bishop of Constantinople sought to obtain, was only one and the same, which Boniface Bishop of Rome attained unto by the means of Phocas the Emperor, two years after Gregory's death, and which they have holden ever since. For in their Book called Chronicon f Chroni. Euscbij. An. 607. they are proved both one. Also their Writer Sabilicus g Sabilicus Ennead. 8. lib. 6. affirmeth them to be one and the same. Likewise their Writer Vrspergensis h Vrspergensis, in Phoca. acknowledgeth the same: And that which is more, the chief of their adherents here in England, in their answer returned to me, Page 4. in these plain and express words confess the same. The Emperor Phocas, defended the righteous and ancient title of the Pope's supremacy and jurisdiction over the universal Church of Christ, and suppressed the arrogancy of the Patriarch of Constantinople, who challenged to be universal Bishop. And thus we see how themselves have confounded their subtle distinction of titles. 3 But yet for all this, they will prove that the Bishop of Constantinople, would have had excluded all other Bishops, because Gregory wrote thus to some of the chief of them, i Gregory lib. 7. Epist. 69. If one be universal Bishop, it remaineth that you be no Bishops: Howbeit, it is very apparent, that Gregory meant by these words, that if one should be admitted to be universal head over all Bishops, their powers then consisting only in that one, they by a consequent should be as none. For to the very same effect are these his own words, k Gregory, lib. 4. Epist. 36. If one Patriarch be called universal, he derogateth from the other Patriarches. And a little after; If this name may go currant, honour is taken away from all the Patriarches: But fare may it be from any Christian mind that any man should desire to take that unto himself, whereby the honour of his brethren, should seem in the least wise to be diminished. By which it is most manifest, that he did not mean, that john of Constantinople, would have excluded all Bishops, neither his fellow Patriarches; but that by diminishing their titles and honours, he would make them as no Bishops: even as all Bishops under the Popes are made, by tollerating an universal head over them. For as their Cardinal Sabarella saith, l Sabarella Citanture ad Illyrico De Sectis. The Pope hath invaded, and entered upon the right of all the inferior Churches, so that all the inferior Bishops may go for naught: And unless God help the state of the Church, the universal Church is in danger. 4 But now notwithstanding, they come in yet with another objection, and say that Gregory hath also these words. * Gregory in their answer to me. Page 1. Whosoever he be that desireth to be Priest alone, or the only Priest. By which they would infer, that the Bishop of Constantinople, would have been Bishop alone, without any others: nevertheless, it is clear by these his words that follow, (He exalteth himself above other Priests) he meant, that he whosoever exalted himself for to be universal Bishop, or supreme head over all other Bishops, would be Priest alone, because he would not admit any equal with him. And for this cause (in the words going before) he compared john of Constantinople to Lucifer, who he doth not say would have had no Angels but himself (for that had been more than he could have proved). And therefore we see it is only this kind of Priesthood which Gregory meant, that would admit no manner of equality, which we shall see anon, he said would be the downfall of the ancient order of Priesthood. 5 But now in the mean time, we may not let pass, to answer another Objection, which happily may arise out of our English Catholics words, which before we cited. For in that they say, The Title which the Bishop of Constantinople took upon him, was the Bishop of Rome's right and ancient Title: they would bear the world in hand, that Gregory condemned it for unlawful in the Bishop of Constantinople only, but allowed it in the Bishop of Rome, for their right and lawful Title: for to this effect indeed did they allege these very words: Howbeit we shall see plainly by Gregory's testimonies following, that he condemned the Title to be as unlawful in the Bishop of Rome, as in the Bishop of Constantinople. For he writing to the Emperor against his Bishop, for his arrogant pride, in taking upon him the Title of Universal Bishop, said, m Gregory lib. 4. Epist. 32. O my gracious Lord, do I herein quarrel for mine own right? * Lib. 6. & 30. Epist. I speak it boldly, whosoever calleth himself Universal Bishop, or desireth so to be called, is in the pride of his heart, the forerunner of Antichrist: and more than so, he saith, n Gregor. libr. 4. Epist. 38. He is Antichrist that shall claim to be called Universal Bishop, and shall have a guard of Priests to attend upon him. Yea, it is clear, that he knew both the Title and Office to be odious, even in the Bishops of Rome, else would he not have sought to have purged all before his time from it, as from a Title of shame, setting down the manner of his purgation thus: o Gregor. libr. 4. Epist. 32. & 36. None of my predecessors, Bishops of Rome, ever consented to use that name: no Bishop of Rome ever took upon him that name of singularity: we the Bishops of Rome, would never receive this honour, being offered unto us. Also, in that Eulogius his fellow Patriarch of Alexandria, seeing the Bishop of Constantinople so willing to have taken the Title upon him, would rather that Gregory (than Bishop of Rome) should have had it, and therefore to urge him to have taken it upon him (in the superscriptions of certain Letters which he wrote unto him) offered him the Title; but Gregory to declare his detestation thereof, not only besought him to offer it him no more, but because he saw he would not give over urging him, he thus flouted him for his folly: p Gregor. lib. 7. Epist. 30. Ecce (saith he) behold even the Title of your Letter, ye have written the proud poesy, meaning me the Universal Pope, notwithstanding I have forbidden it, I beseech your Holiness do so no more: for whatsoever is given to any above reason, is taken from yourselves. Also, when as he saw that such an Officer was like to be established in the Church, as should be made Prince of all Christian Priests, he counted that his rising to that dignity, would be the deadly downfall of the old and ancient order of Priesthood: and therefore said, q Gregor. lib. 4. Epist. 52. & 55 Seeing the order of Priesthood is fallen within, it cannot now stand long without. By which he plainly declareth, that it was contrary to the ancient order of Priesthood, that one should be universal head of all Priests. Again, to declare how dangerous a thing it would be, if one should be made supreme head of the whole universal Church, he said further thus: r Gregor. libr. 4. Epist. 32. Admaveri. If we have but one head, the fall of that head is the fall of the Whole Church: If any man presume to take upon him the name of Universal Bishop, the whole Church falleth down from her estate, when he falleth which is called Universal; but fare may that name of blasphemy be from all Christian minds. 6 So that hereby (Christian reader) we see the case to stand clear, that notwithstanding Gregory, the great Bishop of Rome, allowed the order of Bishops in the universal Church, yet did he acknowledge it utterly unlawful for himself, or any other Christian Bishop to take upon him the title of universal Bishop, and to be supreme head of the universal Church: condemning it for , blasphemous, and Antichristian: and therefore dehorteth all true Christians to be fare from that mind. And here we may further note, that forasmuch as himself would none of it, he condemneth that brag for a very fond fable, that the title and dignity of universal Bishop, descended to the Bishops of Rome, by succession from S. Peter the Apostle. Gregory condemneth that for a fable, that the title of universal Bishop, descended to the Bishop of Rome from S. Peter. Also seeing he confesseth (as we heard before) that Peter himself was not called universal Apostle, he doth acknowledge, it could not come from him. And thus much for the proving that the Papists had no Church for the first 605. years after Christ: For as no husband, no wife, so no universal Pope, no universal spouse of the Popes. And therefore the most ancient and Apostolic Church (next after Christ) was the same true Catholic Church, yea, the very self and same whereof we are now; which as now, so then, it had no other universal head but Christ jesus, only and alone: even as Gregory also maketh it most manifest, in that when as he reproved john of Constantinople, for seeking to be head of the universal Church, asked him (as we heard right now) how he could answer that point at the dreadful day of judgement, to Christ the head of the universal Church, as did S. Augustine before his days, as appeareth in his book of the unity of the Church. cap. 2. cap. 3. cap. 16. 7 Now it remaineth that we speak of the other year, to make out our number of 606. Decretal. Know ye, that next after Gregory, succeeded Sabinianus, who continued but one year, & then next after him, entered Antichrist, even Boniface the third, who with an impudent face, fell to contend openly with the Bishop of Constantinople for his Antichristian title and dignity; and by the means of Phocas (the murderer and Emperor) obtained it, and got to be established to him and his successors, to be called supreme head of Christ's universal Church, and father of all Christian Bishops, and Rome the mother of all christian Churches. And for plain proof hereof, the Popes own Decretal saith thus of this Boniface. s Decretal. This man by the means of Phocas the Emperor, obtained against the Patriarch of Constantinople, that the Sea of Peter should be the head of the Church. As also Platina in these words, t Platina of Bonifacius. Pope Boniface the third, obtained of the Emperor Phocas, that Rome should be called the head of all Churches, but with great contention and much ado. And here was now the first singular universal Pope established, and marriage making, between Antichrist and the Church, which was no doubt in God's justice brought to pass, for that she was now become most corrupt in doctrine, and lewd in life: as not only Gregory witnesseth, but also other histories at large do declare. But of the first beginning of their Church, we shall have occasion to speak more plainly in the next Chapter, in the mean time, we will satisfy the reader, what manner of supreme government themselves affirm the Christian Church had, from the time of the Apostles to the rising of Boniface, which will also prove, that to his time, there was no singular universal Pope, allowed and established to be supreme head of the universal Church. 8 Their great Doctor Master Harding saith, u Harding apology, chap. 4. division 2. In great Cities where the highest Courts for justice were kept, and where the chief Pagan Priests of the Latins, named Primi Flamines, were resident before the coming of Christ, there after Christ's coming, were Patriarches or Primates placed: by whom the weighty matters of Bishops should be decided. Which if he will have us to believe, then must we also believe, that the first supreme government that was ordained by the Apostles, over Bishops, and their universal causes, was by certain chief or head Bishops, and not by one; and then where was this singular supreme government of the Pope, over all Bishops to be found? But now to salve this fore cometh in their johannes Boemos, with these words, and saith, * Boemos' in his book of the beginning of Arts, Chap. 12. of the first rising of Christians. The holy Apostles did all consent, that Peter and all that followed him in the seat at Rome, should for ever be called Papa; universal Father of Fathers. A most horrible and blasphemous title, forbidden by our Saviour Christ, to be given to any mortal man, Matth. 23.9. Call no man your father upon earth, for there is but one, even your Father which is in heaven. Therefore seeing this title is proper to God alone, The title of universal Father, forbidden by Christ. and forbidden by our Saviour to be given to any other, how can we believe, that the Apostles of Christ durst consent to give it to Peter: or, that Peter durst ever take it upon him: and yet notwithstanding, he addeth further and saith: And that he should at Rome be Precedent over the universal Church, as the Emperor there was ruler over the World. And to match the Consuls (which were twain) they appointed four head fathers, in Greek, named Patriarches: one at Constantinople, another at Antioch, a third at Alexandria, and the fourth at jerusalem. And hereby he would prove the Bishop of Rome; to be supreme head over all: but if Gregory the Great, had not condemned this for a fond fable, by confessing that Peter himself was not called universal Apostle, and that no Bishop of Rome before his time, ever had that title or dignity, yet he himself hath. For whereas he affirmeth, the Patriarches (at the first ordination thereof) to be four in number (which indeed they were, before there was a sift at Constantinople) and would have Constantinople to be one of the four, by the Apostles own ordination; it is granted by our English Catholics * In their answer to me, about Page 4. that till after the Council of Nice, there was not so much as the name of Constantinople once heard of, which was above three hundred years after Christ, and about two hundred years after the decease of all the Apostles: therefore how Constantinople could be one of the first four, by the Apostles own ordination and deed, let the Reader judge. As for the time before, when she was poor and ruinous Byzantium, she could be none: for as we heard by their Doctor Harding right now, that the patriarchal Cities, were the great and chief Cities. But in this his foy sting in Constantinople for one of the first four Patriarches, we see it evident, he did it only to exalt the Bishop of Rome a degree above the Patriarches, which as we heard in the 3. Section, Gregory in my 3. Section. Gregory condemned, in that he said: If one Patriarch be called Universal, he derogateth from the other P●●triarkes. Also, If this name may go currant, honour is taken away from all the Patriarches, of whom he confesseth himself to be an equal and a fellow brother. Again, seeing he also confesseth that to his time, no Bishop of Rome was above a Patriarch, he proveth Boemous his testimony false. Also, M. Hanmar in his Ecclesiast. History of the first 600. years after Christ, Fol. 564. to 600. M. Meredith Hanmar Doctor of Divinity, albeit he be of their mind, that the Patriarches had their beginning from the time of the Apostles, and would prove it by Eusebius, Epiphanius, Socrates, Euagrius, and others, in this successive manner, setting down the most ancients first and not last, as Boemous doth, jerusalem. The four Patriarkdomes. Antioch. Rome. Alexandria james the just. Peter. Peter. Mark. Simion Cleophas. Euodius. Linus. Anianus. justus a Iew. Ignatius. Clement. Abilius. Tobias. Heros. Cletus. Cerdo. Benjamin. Corneli. Anacletus. Primus. john. Marcus. Auerastes. justus. Mathias. Cassianus. Alexander. Eumenius. Philip. Theophilus. Sixtus. Maricus. Senecus. Maximinus. Thelesphoras Celadian. justus. Seraphion. Higenius. Agrippa's. Levi. Asclepiades. Pius. julianus. Ephrem. Philetus. Anicetus. Demetrus. joseph. Zebinus. Soter. Heraclas. judas. Babilas. Elutherius. Alexander. Marcus. Fabius. Victor. Dionysius. Cassianus. Demetrianus Zeverinus. Maximinus. Publius. Paulus. Calistus. Theonas. julianus. Domnus. Vrbanus. Peter. Caius. Timeus. Pontianus. Achillas. julianus. Cyrillius. Anterus. Alexander. Capito. Dorotheus. Fabianus. Athanasius. Maximus. Tyrranus. Lucius. Gregory. Antonius. Vitalis. Steven. Peter. Valens. Phiologonus. Xistus. Lucius. Dolichi● Eustatisius. Dionysius. Timothy. Narcissus. — Felix. Theophilus. Dio●. Eight years it was void. Eutichianus. Cyrilius. Germamon. Caius. Dioscorus. Gor. — Marcillinus. Protorius. Narcissus and Eulalius. Marcilius. Timothy. Alexander. Euphronius. Eusebius. Basilinus. Masabanes. Placitus. Miltiades. Peter. Himineas. Steven. Silvester. Athanasius. Zambadas. Leontius. Marcus. Hermon. Eudoxius. julius. Matarius. Anianus. Liberius. Maximus. Meletus. Damasus. Cyri●●ius. Euzoius. Siricus. Herenius. Dorotheus. Anastatius. Herenius. Paulinus. Innocentius. Heraclius. Euagrius. Zozimus. Hilarius. Dorothus. Bonifacius. Cyrillius. Meletus. Calestinus. john. Flavianas'. Xistus. Nepos. Prophirus. Leo. Prayllius. Alexander. Hilarius. Iwenalis'. Theodotius. Simplicius. Polychronius. john. Felix. Theodosius. Domnus. Boniface. Anastasius. Maximus. john. Martrius. Martyrus. Agapetus. Salustius. julianus. Siluerius. Helias. Basilius. Vigilius. Petrus. Peter. Pelagius. Marcari. Steven. john. Eustochius. Martirus. Benedict. john. Calandio. Pelagius. Petrus. Gregory the Cnapheus. Great. Palladius. Flavianus. Severus. Paulus. Euphremius. Domnus. Maximus. Yet he proveth Rome to be but one of the four Patriarkdomes, and but the third in antiquity, and consequently the Bishop of Rome but one of four equals, and therefore no singular supreme universal head over all. Wherefore how vainly do they stand upon Ireneus his numbering the Bishops of Rome to his time, and Saint Augustine to his time, to prove the succession of Popes from Peter's time, seeing neither of them gave them the name of Popes, but Bishops and Priests. Number the Priests from Peter's seat (saith S. Augustine) * August. in Psal. contra partem Donati. and see who succeeded one another in that row of Fathers. And elsewhere he gave them the name of Bishops, but never the name Popes; therefore to his time, which was about four hundred years after Christ, those that Ireneus, and he, two hundred years after numbered, were not Popes, as the Popes of Rome are now, but such Bishops as we have now. Also with small credit can they stand upon the succession of universal Popes, seeing their Prophetess Saint Bridgit saith of Boniface the first universal Pope, x Bridgit in her 27. chap. of her third Book. He did mount up to fit in the Chair of pride: Which showeth the Pope's Chair, not to be the Chair of Peter. Also their Pa●acelsus (in a Prophecy of his) said thus to the Pope, y Paracelsus in his 12. figured Prediction. Behold thou hast lifted up thyself on high, but it is not thy place; neither shalt thou abide above: for thou art a yoke and a burden too heavy to be borne, hence it is holy Father (S. P.) that thou fallest: Thou hast placed thyself above God, and he shall return unto thee the reward thou hast sought. Again, in vain do the Popes themselves boast to be of that sort of Bishops which succeeded the Apostle Saint Peter, seeing their Saint Elizabeth saith thus unto them in the person of Christ, z Elizabeth against the Church of Rome, lib. 3. cap. 14. They swallow up the carnal and temporal things of my people, and do not minister unto them spiritual things, and even they that do walk under my name, do not fear to persecute me in my members. Behold and consider (saith to her the Angel of her vision) how the sovereign high Priest, the Lord jesus, in the days of his obedience walked in the midst of his Disciples, not in the height and haughtiness of a Lord, but in the humility of a servant, etc. Behold his blessed seed, the ministers of your spiritual vocation, the holy Apostles, and their successors, of whose society ye do glory, etc. Consider, if their ways were like yours, do not believe that they were, for their ways were fair and straight, but yours are disordered, filthy, and foul. They did not walk in the haughtiness of their hearts, nor in the tumultuousness of a proud train, nor in covetousness of worldly wealth, nor in the costliness of clothing, etc. Neither was there running after Hawks and Hounds, but in all sincerity they traced the footsteps of the great Pastor, etc. Behold the head of the Church crieth, but his members are dead; for the Apostolical Sea is beset with pride and avarice, and is filled with iniquities and wickedness. They scandalise my sheep, and make my people to err. Again, their Saint Bridgit in the person of Christ, expostulating the matter with Pope Gregory the eleventh, saith thus unto him, a Bridgit lib. c. ●ap. 142. Why dost thou hate me so much? and wherefore is thy boldness and presumption so great against me? for thy worldly Court marreth and spoileth mine that is heavenly, and thou presumptuously robbest me of my Sheep. Moreover, thou pluckest from me violently innumerable souls, and sendeth to Hell fire almost all that come to thy Court, because thou dost not give diligent heed to those things that belong to my Court. Therefore how can we believe that these Popes are of the same rank of Bishops which succeeded the Apostle Saint Peter, or what credit doth the Church of Rome gain by the succession of her Popes? 9 Again, They are never able to prove that Peter was ever called by the Pope's titles; or that Peter ever called the Church his Spouse. how can we believe that the Popes are the successors of Saint Peter, seeing they are never able to prove, that Peter, or any of those Bishops which next succeeded him, was ever called by any of the Pope's titles. For in what book or Chapter of the Scriptures do they find that Peter was ever called, Our Lord God the Pope. An undoubted and true God on earth. Not a pure man, but a true God: as we proved in our first Chapter, and second Section, the Pope is called? Or, where find they that any one of all the Apostles, ever called Peter, Lord of Lords, and King of Kings: Or Supreme head of the universal Church: or that Peter ever called the Church his Spouse, as the Pope doth? If they cannot show so much as any one place to prove it, what reason have we to believe it. Therefore, forasmuch as we find universal Popes, not to be the successors of S. Peter, but of Boniface the first universal Pope, made and established in the year of Christ 607. And that they all hold, that without an universal Pope to be head, there can be no Church, it is without all contradiction, that for the first six hundred and six year's next after Christ, the Papists had no Church. For as no head, no body, no husband, no wife; so, no universal Popes, no universal spouse of the Popes. By which we see that plainly condemned for a mere illusion of Antichrist, which is so common among them, namely, that the Popish Church was the most ancient mother of all Christian Churches. And as we see it not to be true, so shall we further see also that neither was that first Church which Saint Peter planted in Rome, the most ancient, and mother Church. For as both Jerome, b Jerom. cate-log. eccles. Scrip. and Eusebius testifieth, c Euseb. eccles. his lib. 2. cap. 14.16. Peter came not to Rome, till the second year of Cladius the Emperor, which was in the year of Christ, 44. and fourteen years after he was called to be an Apostle. During which time, he and the other Apostles, had planted many Churches in the world, and yet was none of them the mother Church: For that only must needs be the mother, which was first, in which Christ himself first planted and taught that Faith and Religion, which afterwards (by the means of his Apostles) should be made Catholic; which as S. Matth. Matth. 26. Luke 21. Matth. 10.5.6. chap. 26.55. and Saint Luke, chap. 21.37.38. sheweth, was jerusalem, which Faith and Religion (as appeareth in Matthew 10.) Christ commanded not to reveal to the Gentiles, till they had spread it throughout the Regions of jerusalem: therefore jerusalem, and not Rome, was the first and most ancient Church. 10. Again, when as afterwards, the Gospel was preached to the Gentiles, it was not first taught to the Romans, no not by S. Peter himself.) For as themselves confess, Peter after he had preached well near seven years about the coasts of jerusalem, went to Antioch, and taught there other 7. years, before he came to Rome; therefore that very first Church of Rome, could not be the most ancient Mother of the true Catholic Faith and Religion. If not the first, which was planted by Peter, than not the second, that was planted by Boniface, above five hundred years after. 11 And that it may yet more manifestly appear, that she was not the Mother, but one of the chief Daughters, not the head, but a chief member of the Mother Church, these words of Tertullian (which lived in the next age after the Apostles) will make it plain: d Tertul. de praescription. contra. Haereticos. Run over (said he) and behold the Apostolic Churches, whereas the Apostles Chairs are yet still continued, and whereas the Authentical writings of the Apostles are pronounced, sounding out the voices, and representing the faces of each one of them. The next Country to you is Achaia: There have you the Church of Corinth. If ye be not fare from Macedonia, there have you the Church of Philippi, and the Church of Thessalonica: If ye may go over into Asia, there have ye the Church of Ephesus. If ye border near to Italy, there have ye the Church of Rome. And further, to prove Rome but one of the chief members of the whole Church, he saith thus; e Tertul. De praescription. contra Haereticos. These so many and so great Churches, are all that same one first Church, planted by the Apostles, from whence issued all the rest. And so are they all first Churches, and all Apostolic, in that they follow all one unity. By which who seethe not, but that even that same Church of Rome, which was first, was but one of the Daughters of jerusalem, from which the Church Triumphant had her name derived, and not from Rome; and yet indeed was she but the figure of the universal Mother Church: For as Saint Paul said, Galathians 4.26. jerusalem which is above, Galat. 4.26. is the Mother of us all; therefore it is flat blasphemy, to say that Rome is the universal Mother of all Christian Churches: and the rather, for that as her state standeth now, the Angel saith, Revelat. 17. She is the mother of whoredoms, and abominations of the earth. 12 Again, The Church triumphant, and the church militant being but one, can have therefore but one head. in that the Apostle saith, jerusalem which is above, is the mother of us all; it showeth the Church Triumphant, and the Church militant, to make both but one Church: And therefore whereas the Papists would make these two parts of the Church, two several Churches, that so they might set upon the militant part another head besides Christ; what else do they thereby, but make that part an adultress, and consequently the Whore of Babylon. For by Saint Paul's doctrine, Romans 7.3. Romans 7. she that hath two Husbands at one time, is an Whore. And doubtless, howsoever she is rightly called Babylon, for resembling old Babylon, in Tyranny, Idolatry, and other abominations; yet is she called an Whore, chief for coupling herself to another Husband besides Christ. 13 In the time of the Apostles, Christ only is the Head. it is clear by Saint Paul, in diverse of his Epistles, that both the parts of the Church, as well that beneath, as that above, and both together, Christ only is the head. had none other head but Christ. For first Ephesians 1. cap. verses 20.21.22. he speaking of Christ, saith. Ephes. 1.20.21.22. God set him at his right hand in the heavenly places, fare above all principality and power, and might and domination, and every name that is named, not in this World only, but also in that that is to come. And hath made all things subject under his feet, and hath given him over all things to be the head of the Church, which is his body. And Colossians 1.18.19. He is the head of the body of the Church: Colos. 1.18.19. he is the beginning and the first begotten of the dead, that in all things he might have the preeminence: For it pleased the Father that in him should all fullness dwell. Also to show that the Church hath only but this one head, he writing to the Church of Corinth, 2 Epistle 11.2. said thus unto her: 2 Cor. 11.2. I have prepared you for one Husband, to present you as a pure Virgin to Christ. Which plainly declareth, that as the Church under the Law, had none other Husband, but God himself; Under the Law the Church had no husband but God. (For as the Prophet Esay said to the Church of the jews, cap. 45.5. He that made thee, is thine Husband, whose name is the Lord of Hosts) so likewise under the Gospel, that the Church hath none other Husband but only the Son of God. 14 And now also that it may as plainly appear, that for 605. years next after Christ, this doctrine of one headship, was only approved of even by the Bishop of Rome himself, to wit, Gregory the Great; these his own words, written against the Bishop of Constantinople, which sought to be universal head with Christ, will make it clear. f Gregory. lib. 4. Epist. 38. If (said he) Saint Paul would not have the members of the Lords body to be subject to any heads but to Christ, no, not to the Apostles themselves; what wilt thou answer to Christ the head of the universal Church in the last day of judgement, which goeth about to have all his members subject to thee by the title of universal? Whom dost thou imitate in so perverse a name, but Lucifer? So that here we see the case made clear, that the Romish Church with two heads, (Christ and the Pope) as yet had not any being at all, neither the name of Pope approved of, as we shown in the fifth Section, in that when as Eulogius Bishop of Alexandria, offered to Gregory, (in the superscription of his Letters) the title of universal Pope, Gregory not only flouted him for his folly, but also besought his holiness to offer it him no more, for that as he said it was a title beyond all reason to be given to any. 15 The first that I find that went about to arrogate unto himself the Title of Pope, The first that sou●ht to bring in the name Pope. was Leo, Bishop of Rome, as may appear, in that his Legates in the Council of Chalceden, contended both for the title and authority, howbeit they were withstood by the whole Council, and decreed against, as I shall prove in the 19 Section of the 8. Chapter. 16 Well then, all things being made clear, that before there was a Church planted at Rome, there was a Christian Church, which had then none other universal head but Christ, and that seeing the Church which we have now, doth acknowledge none other head; who can justly deny our Church to be a true member of the most ancient Apostolic Church? Again, forasmuch as the matter is made as apparent, that the Church planted afterwards by Peter and Paul, (for by both of them was the Romish Church planted) to Gregory's days (to wit, to the year of Christ 605.) did not approve, nor tolerate any other universal head; who can deny the Church of Rome (during that time) to be a fellow member with our Church, of the most ancient Catholic Church? 17 But now albeit we have proved, that for want of an universal Pope to be head (so many hundred years) there could be no body, or Popish Church: yet forasmuch as we see that there is now such a Church, and know also that it hath been of long continuance, it resteth that in the next Chapter we show, both when it first began, how far and wide it did extend itself; and how ignorantly many have dealt in their writings, to give that title of Popish Governors, to the successors of Saint Peter, calling them Popes: and more wickedly the Papists, in calling them universal Popes; to the horrible deluding of the multitude, in making them to believe that the Popish Church, and the Church which Saint Peter planted in Rome, were both one and the same; which if it be true, then was the founder thereof Antichrist; for so saith their Saint Bernard, the Pope is: And so saith their joacham the Abbot. And so saith their Aventine; and so saith Gregory the Great. And so saith their Saint Vincent, and proveth Boniface the third, to be the head, as the other and diverse more proveth his successors to be his incorporate body, as appeareth in our second Chapter; and as now in the next Chapter, we shall more largely prove. CHAP. VI Tending to resolve all men, that the Popish Church, and the succession of singular universal Popes, had their first beginning but in the year of Christ 607. and that also from that time that they had a Church, we had a Church continually among them, till about 20. years before Luther's time. And as before they had a Church, which did extend itself fare and wide, so even then and at all times, in other parts of Christendom, (as in Asia, Africa, Macedonia, Misia, Valachia, Russia, Muschovia, etc.) we had as great a Church as they, if not greater. Which being proved, both their antiquity, universality, and succession of universal Popes, will prove but a fond fable, and a mere illusion of Antichrist. 1 THE Papists have of long time borne the World in hand, that we had no Church before Luther's time; howbeit, as we proved in the former Chap. by sufficient testimonies, that for the first 606. years next after Christ, they had no Church; so will we now (God willing in this Chapter) prove that their Church had her first beginning, but in the year of Christ 607. Note therefore (Christian Reader) what their Writer Vrspergensis saith, his words be these; a Vrspergensis, in Phoca. At the request and suit of Pope Boniface, the Emperor Phocas appointed the Sea of the Apostolic Church of Rome to be head of all Churches. Also their Writer Sabellicus saith, b Sabellicus Ennead. 8. l. 6. Pope Boniface the third, at the first entrance into his office, was an earnest su●ter unto the Emperor Phocas, that the Church of Rome, might be head of all Churches, which thing hardly and with great labour was granted to the Apostolic Sea of Rome. Now (Christian Reader) judge thou, how true it is like to be, that the Church of Rome, had preeminence from Saint Peter's time, seeing it is granted unto her but now in the year of Christ 607. as also the Popes own Decretal, and Platina doth witness, as we shown in the former Chapter. Wherefore the Bishop of Rome, being now in this year first made and established universal Father of all Christian Bishops, and Rome the mother of all Christian Churches; it is clear, that in this year of Christ their Church first began. For as before Christ was, there could be no Christian Church; so before there was an universal Pope, there could be no Popish Church. But now an universal Pope being made and established supreme head of the Church, they may be bold to say they have a Church; and we may be as bold to say, that from this year of Christ, and no further, they may demand of us, where our Church was to Luther's time; and also to answer them, The head of Antichrist, and the body of Antichrist. that so much of it as was comprehended within the Romish jurisdiction, was from thence, first under this head of Antichrist, Boniface: after him, under this his incorporate body of Popes. Boniface 2. Pope's Calendar. Vitalius 1. john 3. Steven 2. Dusdedit 1. Deodatus 1. john 4. Hadrian 1. Boniface 3. Domnus 1. Sisinus 1. Leo 2. Honorius 1. Agatho 1. Constantinus 1. Steven 3. Severinus 1. Leo 1. Gregory 1. Paschalis 1. john 1. Benedict 1. Gregory 2. Eugenius 2. Theodore 1. john 2. Zacharie 1. Valentine 1. Martin 1. Cuno 1. Steven 1. Gregory 3. Eugenius 1. Sergius 1. Paul 1. Sergius 2. Leo 3. john 10. Honorius 2. Bonifacius 6. Benedict 2. Domnus 2. Inocentius 1. Benedict 8. Nicolas 1. Benedict 4. Calestinus 1. Clement 4. Hadrian 2. Boniface 5. Lucius 1. john 18. john 5. Benedict 5. Eugenius 3. Benedict 9 Martinus 2. john 11. Anastatius 2. Clement 5. Hadrian 3. john 12. Hadrian 4. Inocentius 5. Steven 4. john 13. Alexander 2. Vrbanus 4. Formosus 1. Gregory 4. Lucius 2. Gregory 10. Bonifacius 4. Silvester 1. Vrbanus 2. Vrbanus 5. Steven 5. john 14. Gregory 7. Boniface 7. Roman 1. john 15. Clement 2. Inocentius 6. Theodore 2. Sergius 4. Calestinus 2. Gregory 11. john 6. Benedict 6. Innocentius 2. Alexander 4. Benedict 3. john 16. Honorius 3. john 19 Leo 4. Benedict 7. Gregory 8. Martin 5. Christopher 1. Gregory 5. Calestinus 3. Eugenius 4. Sergius 3. Clement 1. Inocentius 3. Nicholas 5. Anastatius 1. Damassus 1. Alexander 3. Calistus 2. Lando 1. Leo 8. Vrbanus 3. Pius 1. john 7. Victor 1. Clement 3. Paul 2. Leo 5. Steven 8. Gregory 9 Xistus 1. Steven 6. Nicolas 2. Inocentius 4. Inocentius 7. john 8. Alexander 1. Haedrian 5. Alexander 5. Leo 6. Gregory 6. john 17. Pius 2. Steven 7. Victor 2. Nicolas 3. julius' 1. Martinus 3. Vrbanus 1. Martin 4. Leo 9 Agapitus 1. Paschalis 2. Honorius 4. john 9 Gelasius 1. Nicholas 4. Leo 7. Gallistus 1. Calestinus 4. 2 These even from the very time of the decease of their predecessor and head, began to put in practise their Antichristian authority, received from him, for the subduing of all Churches that did resist them; amongst which the Church of Ravenna was one: which as the Pope's Decretal testifieth, thought scorn to be brought in subjection to Rome: nevertheless the same Decretal declareth, that in the end, Pope Domnus made her to yield. And this was about 64, years after the first universal Pope. Also the same Decretal declareth, that the Church of Aquila resisted, but yet about some 20. years after the other, Pope Sergius got the victory, and forced her to yield. And thus did they continue vanquishing all Churches, in the West part, till near Luther's time. But yet not so, but that maugre the heads of all the Popes, we had a Church continued in the Romish jurisdiction, till within some 20. years before Luther's rising; though not always a standing state, but a dispersed company, scattered here and there, by means of persecution: Revelat. 12.14.15.16. wherein that prophecy was fulfilled, Reuel. 12. which testifieth that in the time of Antichrists reign, the Church of Christ (within his dominions) should be driven into the wilderness of this world, and great floods of persecution sent after her to overwhelm her; but as the Text saith, The earth opened her mouth, and swallowed up the flood: That is, she was preserved by mere temporal and earthly people, for amongst the spiritualty, both she and her seed were holden as heretics, and that chief for these causes. First, for that when as they saw, that universal dominion which the Pope had gotten over the Clergy; they affirmed him to be that Angel of the Bottomless Pit, prophesied of in the 11. verse of the 9 chap. of the Revelation, that should attain to be king of the Clergy, whose name in Hebrew is Abaddon, and in Greek named Appolyon; which in English signifieth a destroyer. Secondly, for that when as they saw the Pope to bring into the Church (and establish for Principles of Religion) his Heathenish unwritten verities, The Pope revealed himself to be Antichrist. and those old heresies, wherewith the false Apostles and other Heretics had corrupted the purity of the Gospel, and that he did offer them to the Church in the name of Christ's Gospel, they affirmed him to be that whore of Babylon, foretold in the 4. verse of the 17. chap. of the Revelation, that should offer to the world, The abomination and filthiness of her fornication, in a golden Cup, to wit, in the name of Christ. Thirdly, for that when as they saw the Pope gotten above the Secular powers, and that Emperors and Kings did yield him such subjection, as to fall down before his footstool; to kiss his feet, to carry him upon their shoulders, to lead his horse, to hold his stirhop whiles he gets on horseback, yea, even to become his Vassals, they affirmed him to be the same great Antichrist, mentioned in the 13. verse of the same chap. unto whom the Text declareth, The Kings of the earth should give their power and authority. Fourthly, for that when as they saw the Pope to be come to that great height of pride (as we plainly did demonstrate in our first Chapter) namely, to take upon him the title of God, and to suffer himself to be called our Lord God the Pope: An undoubted and true God on earth; And to suffer men to prostrate themselves before him, and to cry unto him: O thou our Saviour, which takest away the sins of the world, have mercy upon us. And to exalt his power over the Angels in heaven, devils in hell, and over the dead; and his decrees above the decrees of God, and to have power to fetch out of hell, as many souls as he will, and place them in heaven: they affirmed him to be same Man of sin, and son of perdition, foretold by S. Paul, 2 Thes. 2. That should sit as God, in the Temple of God, showing himself to be God, and exalting himself above all that is called God, or that is worshipped. Lastly, for that when as they saw, that with tooth and nail, he laboured to frame and fashion all things to the similitude of the first beast, (The Heathen Empire) they affirmed him to be that second beast mentioned in the 11. and 12. verses, of the 13. cap. of the Revel. which should arise in the Roman kingdom, after the Roman Emperors, of whom S. john saith thus. And I beheld another beast, Revel. 13.11.12 coming up out of the earth, which had two horns like the Lamb, but he spoke like the Dragon: and he did all that the first beast could do before him, and he caused the earth, and them that dwell therein, to worship the first beast. That is, by bringing them to honour, reverence, and observe all the former Heathenish and Idolatrous ordinances, set up again by him: Whereunto because that part of our Church (among them) would not yield, it grew into contempt with them, and was most grievously persecuted, and the faithful Christians driven from place to place, and from country to country, being of the most part (among them) taken and holden for notorious heretics, such as they hold us to be at this day. And because they grounded all their assertions, upon those and such like places of Scriptures, whereby the Pope's calling began to be called into question, the Scriptures were forbidden to be written any longer in a known tongue, and for that cause also it was, that they so blasphemously depraved the Scriptures, calling them c Pigghius Hierar lib. 3. cap. 3. fol. 203. A nose of wax, an inky letter, a dead letter, and a black Gospel: and that they are none otherwise to be understood, than the Pope and his Church will interpret them: and that they must follow the Church, and not the Church them: and that the authority of the Pope and Church of Rome, is above them. Asoius & Hosius. Hence it was also that Lay men were forbidden to read the Scriptures, persuading them that they did but lead men into error, and that ignorance is the mother of devotion; howbeit all this did nothing prevail: for the faithful in every Coast and Country among them did the more diligently follow Christ's commandment, (john 5.) Search the Scriptures: joh. 5.39. and that even in the greatest heat of persecution, which was during those fiery five months, mentioned in the 5. Revelat. 9.5. verse of the 9 chap. of the Revelation, which some of the learned do interpret to be those last 500 years before Luther's time, in which Antichrist was grown up to his full height and power: and even then did God stir up a great company of courageous Champions to withstand the Pope, and openly, and boldly, to write, speak, and preach against him and his proceed, till well towards the rising of Luther, a great part of which we will now produce, as they thus follow in particular. 3 About the year of our Lord 1158. (which was almost four hundred years before Luther's days) Garhardus, and Dulcinus Navarenses, did earnestly preach against the Church of Rome; and taught, that the Pope is Antichrist; that the Clergy and Prelates of Rome were rejected, and were become the very whore of Babylon, prefigured in the book of the Revelation. These (as the histories do testify) came into England, The two witnesses as they follow, are said to be two, because th●y bear witness to the two Testaments. and brought certain others with them, who were by the King and the Prelaetes, burned in the foreheads, and sent out of the Realm, and afterwards were put to death by the Pope. In the year 1160. * Waldus. Waldus, one of the chief Magistrates of the City of Lions in France, was terrified at the sight of one that fell down dead suddenly: he shown great fruits of repentance, both by exercising the works of mercy, in relieving the poor; and also by instructing himself and his family in the word of God; and in exhorting all that resorted unto him to the same, and by translating certain places of Scriptures into the French tongue, which he declared unto many: He, and a great number that received instructions by him, maintained the same doctrine, drawn out of the holy Scriptures, which we do now; condemning the Mass to be wicked, the Pope to be Antichrist, and Rome to be Babylon, etc. They were threatened, and by violence of persecution scattered into many places, and some of them remained long in Bohemia. In the year 1212. An hundred burned in one day. the Pope caused an hundred persons in the Country of Alsatia (whereof diverse of them were Noble men) to be burned in one day, for maintaining doctrine against the Romish Church. About the year of Christ 1230. The Grecians renounced the Church of Rome. almost all the Church of the Graeciaens renounced the Church of Rome, because of their execrable Simony, and such like abominable wickedness. In the time of the Emperor Fredrick the second, about the year 1240. there was in the Country of Swevia many Preachers, which preached freely against the Pope and his Prelates; affirming that they were Heretics, Simonackes, and such like. About the year 1250. rose up Arnoldus de nona villa, a Spaniard, Arnoldus. a man famously learned, and a great Writer; he impugned the errors of the Popish Church, and taught, Guilielmus. that the Pope led the people to hell. About the same time, Guilielmus de sancto Amore, a master of Paris, and chief ruler of that University, applied all the testimonies of Scripture (which are touching Antichrist) against the Popish Clergy. About the year 1290. Laurence, an Englishman, Laurence. and a master of Paris, mightily proved the Pope to be Antichrist, and the Synagogue of Rome to be Babylon: the Pope after his death, caused his bones to be taken up and burned. Robert Gallus. At the same time Robert Gallus, a man of noble parentage, impugned the Pope of Rome, and his Clergy, calling the Pope an idol. Robert Grostid. Also about the same time, Robert Grostid, Bishop of Lincoln, a man famously learned in three tongues, wrote diverse Inuectives against the Pope, proving him to be an heretic: after his death, the Pope would have had his bones digged up, but was terrified by a Vision. About the year 1350, the Lord raised up diverse learned men, Gregory Arminensis. which openly and boldly impugned the Pope and the Church of Rome. Gregory Arminensis, who laid open the abuses of the Romish Synagogue, and confuted the Popish doctrine of freewill. In Germany a Preacher taught likewise. Petracha. Franciscus Petracha, at the same time, called Rome. The whore of Babylon, the Sanctuary of heresy, and School of error. Johannes derupe Scissa. And a little before that, johannes derupe Scissa, was cast into prison, for rebuking the Popish Prelates for their detestable enormities; and for that he called the Church of Rome, The Whore of Babylon, the Pope the Minister of Antichrist, and the Cardinal's false Prophets. And being in prison he wrote a book, prophesying of the afflictions which hanged over the heads of the Romish Clergy. Couradus Hager. Also there was master Conradus Hager, who taught more than twenty years against the Mass: he was afterwards shut up in prison. Gerardus Ridder. Michael Cesenas. Petrus de Carbona. johannes de Poliaco. Also one Gerardus Ridder, wrote a book against the Monks and Friars, which he entitled, Lachrime ecclesiae. About the same time Michael Cesenas, and Petrus de Corbona, and johannes de Poliace, were condemned by the Pope and his adherents. The said Michael wrote a book against the pride, tyranny, and primacy of the Pope, accusing him to be Antichrist, and the Church of Rome, Babylon, That whore drunk with the blood of the Saints. He left behind him many followers, of whom a great part were slain by the Pope, and some of them were burned. Two Friars. About the same time, two Friars were put to death in Auinion, for matters which they had against the Pope: one of them was called johannes Rochetailiada, who did preach that the Church of Rome is Babylon, the Pope and Cardinals Antichrist. About the year 1360. was set forth a writing against the Pope and his Clergy; The Ploughman's complaint. Armachanus. called the Complaint of the plough man. About the same time, Armachanus an Archbishop in Ireland was raised up against Antichrist; he was a man of great learning and godliness; his troubles were many, and his deliverances great by God's providence. In the year of Christ 1364. Nicolas Orme. Nicolas Orme preached a Sermon before the Pope and his Cardinals, in which he rebuked the Popish Prelates, and affirmed their destruction not to be fare off. About the year 1370. lived Matthew Parisiensis, a Bohemian, Math. Parisiensis. who wrote a large book of Antichrist, and noteth the Pope to be the same. About the year 1384. Nilus' Bishop of Thessalonica, Nilus. wrote also a large book against the Roman Church. About the year 1390. many were put to death for the Gospel, refusing the doctrine and worship of the Church of Rome: as at Bringa there were burned six and thirty Citizens of Maguntia. Many put to death for refusing the Romish religion. In the province of Narbone, there was to the number of an hundred and forty, which chose rather to suffer all torments, than to receive the Romish religion, and so to deny the truth of the most glorious Gospel. And a good while before this time, there was four and twenty put to death at Paris; there were four hundred noted to be heretics, four score beheaded; Prince Armericus was hanged, and the Lady of the Castle was stoned to death. In the days of King Edward the third, about the year 1371. began john Wickliff of Oxenford, Wickliff. openly to deal against the Pope, and Popish doctrine. The times were then very grievous, the Popish kingdom of Antichrist being risen up unto a very great strength and cruelty. King Edward himself being very well learned, & a valiant Prince, greatly withstood Popery; he much favoured and defended Wickliff, and so did diverse Noblemen, insomuch that M. Wickliff and others preached against the Church of Rome, the Pope and his Prelates doing what they could, were not able to hurt him. After the death of King Edward, he was greatly supported by the Londoners; and so escaped the hands of his adversaries, still proclaiming the holy and heavenly doctrine of the Gospel, against the Romish Antichrist. It pleased God by his preaching, and by his books, to give light to many in the Land: sundry were put to death, The Lord Cobham. of whom the Lord Cobham was one; and diverse fled out of the Land, because they would not deny the truth which they had learned of him. That Popish Council of Constance, forty one years after his death, condemned his doctrine, and caused his bones to be digged up and burned. And as Wickliff's doctrine took place here in England, and spread fare, so were some of his Works carried into Bohemia, where they did more prevail: john Husse. for about the year 1410. rose john hus, who taught in Bohemia, with diverse others, the holy Gospel of jesus Christ, which a multitude zealously embraced, and thereupon renounced the Church of Rome. He was cited to appear before the Pope, which he avoided; and about the year 1414. he was charged again to appear, than he was excommunicated, and much molestation followed, but he continued a faithful witness of Christ, and openly impugned the Romish Church and Synagogue, until the Council of Constanoe, where he was condemned as an heretic, Hierome of ‛ prague. and burned. In the same Council, Hierome of prague, a worthy servant of Christ, for resisting the Romish Harlot, was condemned and burned. These men were put to death, but Antichrist and all his power could not root out the Gospel in Bohemia. God raised them up a valiant Captain john Zisca, john Zisca. and they put to flight great armies of the Papists that came against them. About this time, there followed great persecutions in England, and many were put to death, whom they called Lolards. Veselus' Gronigensis. God also raised up one Veselus Gronigensis, he was so worthy a man, that he was called Lux mundi, the light of the world: He disputed mightily & boldly against Popery, and proved their doctrine false and wicked, and that the Pope's Keys do not open, but shut heaven Gates. This man ended his days in the year of Christ 1499. Savonarola In the year 1500. Hieronomus Savonarola a Monk in Italy, with two other Friars, Dominicke and Silvester. Dominicke and Silvester, were condemned to ●eath at Florence: they taught and maintained against the Popish doctrine, the things which we do now. 4 And thus having slain and put to death all within the Romish jurisdiction, that did any way gain say them, The two witnesses are both slain. they have now gotten all in quiet possession, leaving none that would not be conformable to Antichrists lore. And this is it which Saint Augustine did find by the Scriptures, the great Antichrist should bring to pass, as may plainly appear by these his words: For that we believe that Antichrist shall come unto such an height of vainglory, it shall be lawful for him to do such things, both towards all men, and also towards the Saints of God, that many weak men shall think, God hath forsaken the care of the world. And also we see that prophecy here fully verified in the 13. chapter of the Revelation, which saith thus of the Romish spiritual governor: He caused that as many as would not worship the Image of the beast, should be killed. That is, all that would not be conformable to all the old Heathenish ordinances, set up again by the Pope, and preach and profess the same, should be killed. So that herein also is fulfilled that prophecy in the eleventh chapter of the same book, concerning the killing the two witnesses, whom the tenth verse of the same chapter declareth, The 9 and 10. verses showeth, that by the 2. Witnesses are meant all the Preachers that should vex Antichrists whol● kingdom; which in the sixth verse of the 14. chap. are included in the person of one Angel with all other throughout Christendom. should vex Antichrists whole kingdom: for which cause he should slay them. But whereas Bellarmine would have them to be only two persons, and that they should contain themselves, within that one nation of the jews; the Text is plain to the contrary, in that it saith, And they of the people, and kindreds, and tongues, and Gentiles, shall see their corpses three days and an half, and shall not suffer their carkeises to be put in graves: and they that dwell on the earth shall rejoice over them; and be glad, and send gifts one to another: for these two Prophets vexed them that dwelled on the earth. Now in that the text declareth that the two witnesses were slain among the Gentiles, in diverse nations of the earth: and that those nations every where, saw their dead corpses lie among them, which they counted not worthy to be buried in Christian men's mould (as they call it) it is clear, they were not two persons, but all those Preachers which every where bare witness to the truth of the two Testaments, whereby they vexed Antic●rist, and the Antichristians, wheresoever they did inhabit upon the face of the whole earth. 5 But now in that it is said, They lay dead three days and an half: and in the words following: After three days and an half the spirit of life coming from God, shall enter into them, and they shall stand upon their feet: This is to be understood of the time, from the killing the last of the witnesses, to the rising again of the first of them, and not of the 1260. days, the whole time of Antichrists reign, mentioned in the third verse of the 11. chapter of the Revelation, as some do understand it: for it is very absurd to say, that the witnesses should lie dead, during the whole time of their prophesying, and yet prophesy too. Now for that we find that the next that rose after their death, to oppose themselves against Antichrist, and to set up the Gospel again in his kingdom, was that man of God Luther: therefore in him did the two witnesses first begin to rise again: for it is clear, it is not meant, that the same should rise again in their own persons, but that even as Elias was revived in Saint john Baptist (not in the same person, Luke 1.17. but as Saint Luke saith, chap. 1.17.) in the same spirit and power: so should they after a little moment, rise in power and spirit, in the persons of others. And this first rising, was about the year of Christ, 1520. So that counting from those three last, which were put to death in the year of Christ, We had a Church among the Papists till about twenty years before Luther. 1500. we had no appearing Church left in the Romish jurisdiction, for the space of twenty years before the rising of Luther: which time is called but three days and an half, in respect of the three Angels years and an half (the time of Antichrists reign) wherefore seeing they had their Church alone, without our Church, but twenty years before Luther: how wickedly do they delude the multitude, in making them to believe, they had the Romish Church, and all other Christian Churches (universally) from Saint Peter's time; and that we had no Church till Luther's time: whereas we see it proved most apparently, that for the first 606. years, next after Christ, our Church was, and theirs had no being at all: and that the very first beginning of their Church, was the entrance upon our Church in the Romish jurisdiction, of which we see a part continued in view till about twenty years before Luther, which if we had not had, yet will we now prove, that continually from the Apostles time, to Luther's time, we had elsewhere as great a Church as they, if not greater. 6 Understand therefore (Christian reader) that albeit the whole Christian Church was one, yet afterwards it was divided into two parts, to wit, East and West, so till the Council of Florence (which was about fourteen hundred years after Christ) they possessed but the West part. The Council of Florence. And notwithstanding Michael Paleolgus Emperor of the East, in hope of some aid of the Pope, and the Princes of the West against the Turk, did his good will to have brought the East part in subjection to the Popes of Rome, yet as their Paulus saith, d Paul Aemil. in Philippo 4. his people so detested him for it, that after his death, they would not admit him common Christian burial. Again, it is certain, that the Greeks' counted the Romans a most polluted and an infectious people: for in their late Council of Lateran, it is said, e In Concil. Lateranen. Cap. 4. The Greeks' began so much to abhor the Romans, that if it had happened the Latin Priests to have ministered upon their Altars; they would not offer any oblation upon them before they had washed the same. Again, albeit the Legates of the East, in the Council of Florence, was persuaded to yield to be subject to the Pope, yet doubting it would not be well taken at their return home, they half recanted and said f The Council of Florence. We have no leave nor commission to speak these words. And notwithstanding at their return home they laboured so with the Greeks', that they consented to yield, yet this continued not, for as their Platina saith, g Platina in Eugenio. Not long after, they fell to their old bent again. But had it continued to this day without revolting, yet had it come too too late to have maintained the antiquity of the Pope's universality: yea too late by at the least 1300. years. And therefore it was that Illyricus, which dwelled upon the borders of Grecia, wrote thus, h Illyricus Testibus Veritatis. page 5. The Churches of Grecia, and the Churches of Asia, Macedonia, Misia, Valachia, Russia, Muschovia, and Africa, joined thereunto, that is to say, (saith he) in a manner all the whole world, or at the least the greatest part thereof, never granted the Pope his supremacy. 7 So that (Christian reader) thou seest, that howsoever the Emperor Phocas did give that prerogative to the Bishop of Rome, to be universal head of all Christian Bishops, and Rome to be chief of all Christian Churches; it doth not therefore follow, that all Christian Churches were content therewith, or did yield thereunto; or that Rome ever attained thereunto: only she obtained to be universal superior over the West Churches, as is plainly confessed by their Doctor M. Harding, in his Book of Confutation of the Apology, i Harding Apolog. chap. 23. division 2. where he saith; Rome is the Mother of all the West Churches: If but of the West, than not universally of all, both East and West: therefore by M. Hardings own confession, here falleth to the ground the Pope's universality. And therefore, as we saw proved in the former Chapter, that for the first six hundred and six years, their Church had not any being at all; so here we see proved as plainly, that after they had a Church, they had it but by measure, and not universally as they fond fable. Wherefore (christian Reader) whensoever they shall hereafter demand of thee, where our Church was before Luther's time, answer them thus. It was by Gregory the Greats confession six hundred and five years before there was an universal Pope, to make a Popish Church: having than none other, but only the same universal head, that now the true Christian Catholic and universal Church hath, of which we are now apart: and that afterwards, when an universal Pope was ordained, and made supreme head of the Church, and had gotten dominion over the West part thereof, yet even there was our Church in reasonable quietness, till about four hundred years, when as Pope Hildebrand began to be a firebrand. For indeed about that time, Antichrist began to lay himself open to the world, by his tyranny which he began then to exercise against those that did withstand him: and afterwards when as he was growing up to the full measure of iniquity, and that our Church (among them) could no longer bear his detestable enormities, then during the next five hundred years following (through their grievous persecutions) it was driven into holes and corners; and as many as they found, they destroyed, and the rest would have destroyed, had they not fled into those other parts of our Church before mentioned, where they were preserved by God's providence, from the son of perditions tyranny, according to the prophecy in the fourteenth verse of the twelfth Chapter of the Revelation, which saith: But to the woman, (to wit, the true Church) were given two wings of the great Eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the presence of the Serpent. The Church of Rome is proved to be a persecuter of the true Church. And bid them now brag of the visibility of their Church, and of the standing state it always had, since it was a Church (because thou canst not deny it them) but withal, give them to understand, that even thereby, is our Church proved that true Church, which the Angel in that chapter foretold should be driven from home, and dispersed abroad: and theirs to be the tyrannical and persecuting Church, which should drive it out of her Country. And thus much for the proving when their Church first began, and how fare it did extend itself, as also the first beginning of universal Popes, to be six hundred and six years after Christ; whereby both their antiquity and universality is utterly overthrown. Now to the conclusion of all. 8 Forasmuch as we (which now are distinguished from them by the title of Protestants) confess, that in this their Romish jurisdiction we had no Church left at the rising of Luther; they demand of us, from whence our Bishops had their callings, and how our Ministers which they have ordained ever since, can have lawful callings, seeing there was then no Protestant Bishops to ordain them: neither that by the Apostles, ever any Christians had that title given them. We answer: For the title Protestant, we stand not upon; for we grant that in the time of the Apostles there was not any Christians called by that name, no more than there was any called by that name Catholic. The only title proper to the professors of Christ, was given by the Apostles, in the City of Antioch, which was, to be called Christians (as appeareth in the 11. of the Acts of the Apostles,) but afterwards, when as counterfeit professors of Christ, as the Arians, Macedonians, Eun●nians, were grown to be Sectaries, and Heretics, and each of them to challenge unto themselves the title of the true Church: There was another sort in Rome, called Homousians, which were indeed of the true Church: these to distinguish themselves from those counterfeit Christians, entitled themselves, Christian Catholics. Whereupon, as Socrates testifieth, k Socrates lib. 5. cap. 10. that worthy Prince Theodosius hearing thereof, caused these four sorts of Christians to be brought before him, and every Sect to bring their several opinions in writing; which when he (and his Bishops there assembled) had throughly perused and examined, he tore in pieces the Papers of the three Heretics, and approved only of the Homousians, finding it only to agree with the Doctrine of the Scriptures. And thereupon made this Decree: All people subject to our Empire, How and when the name Catholic was given to Christians. we will have to continue in that Religion which Saint Peter the Apostle delivered to the Romans, as the faith kept from his time to this day doth declare, and the which it is evident, Bishop Damassus, and Peter Bishop of Alexandria, a man of Apostolic sanctity do profess: to wit, that according to the Apostolic and Euangelique Doctrine, we believe one Godhead of the Father, Son, and Holy Ghost, of like majesty in sacred Trinity. The observers of this Law, we command to be taken for Christian Catholics; the rest, as mad and frantic, we adjudge to bear the reproach of Heretics: which must look to feel first the vengeance of God, and next such penalties as the motion of our hearts directed from above shall appoint. And this was about two hundred years before the Papists had a Church, therefore this act being done only in our Church, it is without all contradiction, we only must needs be of that sort of Christians, unto whom the title Catholic was then given; and consequently, of the true and most ancient Catholic and Apostolic Church. So likewise afterwards, when as the West part of the Church, did under the title of Christian Catholics, profess Christ after an Antichristian manner; then certain true Christians, withstanding them, protested a contrary manner of Christian profession, agreeable to the ancient Catholic Faith and Religion; and by their protesting, did distinguish themselves from that counterfeit company, which they then saw (as we now have declared at large in our former Chapters) were clean swerved from the true Faith and Religion: And from thence, we following their true Faith and religion, retain the same title, to distinguish ourselves from our most counterfeit Christian Catholics. But would God both these new titles were laid away, and that both sorts might be called by their own proper titles, to wit, Christians and Antichristians: for so the Church of Christ should the better be known from the Church of Antichrist. 9 Now for the lawfulness of our Bishop's callings, we say, that when the time drew near, that the Gospel which Antichrist had suppressed in the Romish jurisdiction, should be set up again (according to that old Romish prophecy, entitled, Stimulus divinae contemplationis, written I know not how many hundred years ago, bearing that after the year of Christ's Incarnation, 1534. In an old Book. Good Law, good Religion, good peace, together with Faith, Truth, and sound Doctrine, should return again into the World in their proper shape, and true likeness) then about that time, when by the means of that man of Cod, Luther, some Bishops were converted to true Christianity again, and that others had time to converse with them, concerning the present necessity of electing and ordaining Christian Ministers: then they entered by the old ordinances of those Christian Bishops which were before Popery was, and so ordained ministers by the rules and authority of the first Apostolic order, which had always continued in those other parts of our Churches, which (as we shown) were never members of the Popish Church: For otherwise, had they not been first converted, they and all the Ministers which they have ordained, should have been the servants of Antichrist, even as those were before, and at this day are, which have their calling from Antichrist the Pope. For so their S. Bernard, speaking of Bishops and Ministers (which have their calling from and by the Pope's ordination) saith▪ l Bernard supra cant. Serm. 33. They serve Antichrist. Also their Albertus Magnus saith, m Albert in Jehn 10. They be the Ministers of Antichrist, and the underminers of the flock of Christ. And therefore whether it be likely that our Ministers (which be ordained by Bishops of an ordinary calling from the Apostles of Christ) have lawful callings; or such as have their calling from Antichrist the Pope, let the Christian Reader judge. And the more to enlighten his judgement, and better discerning the truth hereof, let him consider these fruits and effects of their calling. Their Saint Bridgit bringeth in Christ thus complaining of the Romish Clergy, n Bridgit lib. 1. cap. 56. They fain themselves to be mine, and in the mean time they work wickedly against me. Their Saint Elizabeth bringeth in Christ thus reporting of them, o Elizabeth against the corruptions of Rome lib. 3. cap. 14. They that walk under my name, do not fear to persecute me in my members. Their Prophetess Mathilde saith, p Mathilde in a prophecy of hers. They are fall'n from Christ, and become ravening Wolves, devouring and cutting the throats of Christ's Sheep. 10 And that the unpartial Reader may yet be the more fully resolved, that these Priests which have their callings from the Pope, are not the Priests of Christ, their Saint Bridgit bringeth in Christ thus disclaiming them utterly, saying, q Bridgit lib. 1.47. Behold such Priests are not my Priests, but very traitors; for they both sell me, and betray me like judas. Wherefore notwithstanding they carry the name of the Priests of Christ, as judas carried the name of an Apostle of Christ; yet the Reader may plainly see, they are but counterfeits, and as very traitors to Christ, as judas himself was. And thus much for the answering these objections; namely, that their Church was the most ancient and Apostolic Church: That the succession of Popes descended from Saint Peter: That we had no Church till Luther's time: That our Protestant Bishops and Ministers, have no lawful callings. Now it resteth in the next Chapter, to try whether the Popes own calling be proved a lawful calling, by general consent of Counsels and Fathers, as they avow, or whether it be not a mere illusion of Antichrist so to say. CHAP. VII. Tending to resolve all men, that the Papists great boasting of their general consent from Saint Peter's time, is but a very Antichristian illusion: that their antiquiy of the Pope's universal Supremacy, is but a fallacy: that the succession of universal Popes descended from Saint Peter, is without verity: and all of them together flat forgeries: even as we have already proved their other Principles to be, and as in this Chapter (God willing) we shall prove them all to be. FIrst, N. D. in his Wardword, Bellarmine's assertion. the Answer to Sir Frances Hastings Watchword, page 102. (whereof Bellarmine is supposed to be the original Author) to induce us to believe that from Saint Peter's time, the Pope's universal Supremacy was approved of by all Counsels and Fathers, saith: All the Christian world hath ever made this most certain and infallible deduction, that Christ gave not to Saint Peter these imminent prerogatives of authority, and superiority for himself alone, but for his posterity, and successors also that should ensue him in his seat and charge over the Church of Christ to the world's end: For this cause have they reverenced and respected so much the Bishops of Rome, as by all general Counsels and Fathers, and Ecclesiastical Histories appear. THE ANSWER. 2 First, as touching the ground of his Argument, namely, Peter's Supremacy, we shall prove at large in our next Chapter, that it was but the same that the other Apostles had, and therefore from him the Pope cannot claim any such prerogative of authority, to be called universal Bishop, Christ's Vicar general, or head of his universal Church. Secondly, we have already proved in our fifth Chapter, that for the first 606. years next after Christ, there was no universal Pope approved of, nor established. Thirdly, their great Doctor Master Harding saith, a Harding Apolog. cap. 4. diuis. 2 affirmeth the first supreme government to be by four, therefore not by one. In great Cities where the Highest courts for justice were kept, and where the chief pagan Priests of the Latins, named Primi Flamines, were resident, before the coming of Christ, there after the coming of Christ, were Patriarches or Primates placed, by whom the weighty matters of Bishops should be decided. Which if they will have us grant to be true, then must they grant, that from the Apostles times, the first supreme government that was over Bishops and their great and weighty matters, was by certain head Bishops, and not by one, and how then can that be true, that from Saint Peter's time, the Bishop of Rome was supreme head over all? 3 The first of all the Prelates that began to insult over other, were the Bishops of Rome, for that more honour began to be given to the Bishop of that Sea (partly, because Rome was then the most famous for Religion, and partly also, because it was then the Seat of the Emperor of the world) they began proudly to usurp authority over their fellows, the first of which was Victor; whose arrogancy when other Bishops espied, they opposed themselves against. Amongst whom was Polycrates and Irenaeus, who most sharply reprehended him for it, as Eusebius witnesseth. b Eusebius. And this was about the year of Christ 189. and therefore how is the consequent of Bellarmine's assertion true, that by the testimonies of all Histories, the Christian world ever approved of the Pope's superiority above all? 4 To the year of Christ 205. Every Bishop sate● chief in his own City. or near thereabout, were holden these chief Synods or Counsels. The first in Rome, the second in Caesarea, the third in Pontus: the fourth in France: the fifth in Ostroena, and the sixth in Ephesus: of which if they can prove the Bishop of Rome to sit as chief in any but in that of his own City, the victory shall be theirs. But it is evident by all these testimonies of Eusebius lib. 5. cap. 21. 22. 23. 24. lib. 1.21. and other places of his books, that the Bishop of Rome sat as chief, only in his, and the other in theirs: wherefore how can that be true, that all Counsels and Fathers (from Saint Peter's time) ever approved of the Pope's chief●tie? 5 About the year of Christ 254. a Council was holden at Carthage, in which Saint Cyprian being Bishop of the same Province sat as chief, who openly thus inveighed against the superiority, which Stephen then Bishop of Rome began to claim from Saint Peter, and also thus cleared himself (and the other Bishops there assembled) from that arrogancy, saying; c Cyprian. in sententijs Concilij Carthag. ad Quirinum. None of us maketh himself a Bishop of Bishops; neither was Peter so arrogant to take things so insolently upon him, as to advance himself as Primate, and one unto whom the rest as Novices and Punies should be subject. Now therefore seeing Peter never had that prerogative of Superiority, and that so soon after Saint Peter's death, this Council condemned the Bishop of Rome, for attempting to aspire to that height of pride: how is Bellarmine's allegation true, that all Counsels and Fathers, ever approved of the Pope's Supremacy? and the rather for that Saint Cyprian reproving Cornelius (Bishop of Rome) for receiving Appeals from others jurisdictions, wrote thus unto him: d Cyprian. lib. ●. Epist. 3. Those that be under us, must not run thus about to Rome, unless perhaps a few desperate and lose companions take the authority of the Bishops of Africa to be less then at Rome. Now then, if those in that time, so near the Apostles, which counted the authority of the Roman Bishops higher than the African Bishops, were accounted but as the offscomes of the Country, why should we think otherwise of such now: or that Bellarmine's consequence can be true, That the Bishop of Rome's superiority was ever above all? 6 About the year of Christ 325. the first general Council was holden by three hundred and eighteen Bishops at Bethynia, in the city of Nice; which Council finding the Bishop of Rome to intrude himself upon the jurisdiction of the Patriarches of Antioch and Alexandria; to prevent his proceeding, made this Decree, e Nicen Council. Cannon 6. Let the old custom be of force, which is in Egypt, Libya, and Pentipolis, that the Bishop of Alexandria have authority over all these, because the Bishop of Rome observeth the like custom. Whereby we see, that as the Bishop of Rome did govern his own Patriarkedome, and would not suffer his fellows to encroach upon his right, no more would this Council suffer him to do upon theirs; but that even according to the old and ancient custom, their privileges should be like to his. And hereof it is which Ruffinus (who lived about the same time) wrote thus: f Ruffinus of the Histories of the Church. lib. 1. cap. 6. It was decreed in the Council of Nice, that in Alexandria, and in Rome, the old custom should be kept; that the Bishop of Alexandria should rule over Egypt; and the Bishop of Rome, over the Churches of his suburbs. And yet more largely it is thus expounded by Nilus: g Nilus in his Book of the supremacy of the Bishop of Rome. That it may the more plainly appear, that the Pope hath no government over all other Churches, read the sixth Cannon of the Council of Nice; there it is expressly commanded, that the Bishop of Alexandria shall have the rule over certain Churches, and the Bishop of Rome over certain; and the Bishop of Antioch over certain; and that it should not be lawful for any one of them to invade another's jurisdiction; if any one not content with his own, crave dominion over others, he ought of right to be called a breaker of the customs, and also of the holy Cannons. 7 Now then forasmuch as the first of all the general Counsels, reduced the Bishop of Rome to his first order, and thereby hedged him in, to rule only his own Patriarkedome; how is that true which Bellarmine affirmeth, namely, that all Counsels and Fathers throughout the Christian World, ever approved of the Pope's universal supremacy? Yea, or how can that be true, which is so common among them, namely, that this Council gave that prerogative to the Bishop of Rome, to be universal Father of all Christian Bishops, and Rome the Mother of all Christian Churches, seeing that great Divine, Athanasius, who (as some writ) sat as chief in that Council, saith; h Athanas. ad solitarium vita Magentes. Rome is the Mother of the Romish jurisdiction: Nay, seeing their own great Doctor Master Harding saith as expressly, i Harding apology, c. 23. Division 2. Rome is the mother of the west Churches. If but of the Romish, or West Churches, than not universally of all. Wherefore this proveth Bellarmine's alligation most untrue, that all the Christian World over, the Pope was ever held to be supreme head of all Christian Bishops, and Rome the universal mother of all Christian Churches. And the rather, because Aeneas Silvius a little before he was Pope Pius the second, wrote these plain and express words, k Aen●as Siluius. Epist. 288. Before the Council of Nice, every Bishop lived severally to himself, a little regard was there then had of the Church of Rome. 8 About the year of Christ 379. the second general Council was holden by 150. Bishops, in the City of Constantinople, where for the conserving each Patriarches privileges, and other Bishops rights, it was thus decreed. l Council of Constantinople, cap. 2. Let not the Bishops which have their several Diocese, encroach upon the Churches that are without their bonds, neither let them confound their Churches: but according to the Cannons, let the Bishop of Alexandria govern only those things that are in Egypt, and let the East govern only the East; and let the Church of Antioch retain her dignity, declared in the Nicone Synod. Upon which decree Socrates writeth thus: m Socrat. lib. hist. eccls 3. They confirmed the faith delivered by the Nicene Synod, and they appointed Patriarches in the described Provinces; that Bishops being placed and set over a certain Diocese, might not thrust themselves into other men's charges. And a little after. Notwithstanding, reserving to the Church of Antioch, the chief degree of honour and dignity. Therefore most untrue is it, that all Counsels and Fathers granted the Bishop of Rome to be supreme head of all Bishops, or Rome to have the chief degree of dignity above all Churches. 9 About this time lived Saint Hierome, who because he saw many flatterers to ascribe unto the Bishop of Rome, to be the alone Apostolical successor, and the Bishops themselves, to have made a custom of usurping authority over their fellows; and to challenge a more excellency of dignity; he wrote thus against their arrogancy. n Hierome to Euagrius. Neither riches. nor poverty, maketh a Bishop higher, or lower; all Bishops are of one worthiness, and all the Apostles successors; What bring you me the custom of Rome, being but one City? if we seek for authority, the whole World is greater than the City of Rome. Now then, if this worthy Priest of Rome, yoked all Bishops of the World, in equality of dignity, with the Bishop of Rome, and affirmeth, that all Bishops are the Apostles successors as well as he; how can the consequent of Bellarmine's assertion be true, that all Counsels and Fathers, all the Christian World over, ever approved of the Pope's singular supremacy, and acknowledged him to be the alone Apostolic successor? 10 About the year of Christ 383. lived Saint Augustine, who finding the Bishop of Rome to go about to draw all appeals unto himself, and the multitude to begin to flock unto him; for the redress thereof, he with the assent of 216. Bishops, in the Council of Africa, made this decree: o Concilij Africa. cap. 9.2. If any do appeal to tribunals abroad, let none within Africa receive him to communion. And this is that whereof Saint Cyprian (an hundred years before Saint Augustine's days, in the Council of Africa,) reprehended the Bishop of Rome, as appeareth in the fifth Section. Again, when as the Bishop of Rome had begun to take and receive proud and haughty titles, and other of the Patriarches to follow; in the same Council wherein Saint Augustine was present, it was thus decreed: p The third Council, ●6. Cannon. Let not the Bishops of any of the first Seas, be called Prince of Priests, or Highest Priest, or by any other like name, but only a Bishop of a first Sea. And how then is the consequence of Bellarmine's assertion true, that all Counsels and Fathers, all the World over, ever approved of the Pope's supreme titles and authorities? See the next Chapter 19 Section, whether these words do not concern the Bishop of Rome, as well as others. 11 About the year of Christ 410. lived Saint Chrisostome, who finding the Bishop of Rome to exalt the City of Rome in excellency of dignity above all the Cities in the World; to pluck down her proud Peacockes-tayle, wrote thus in disdain of her pride: q Chrisostome Hom. 35. the 40. distinct. Multi. Our City of Antioch is most dearest to Christ, above all others: And like as Peter did first preach among the Apostles, so among Cities, this had first of all the name of Christians, as a certain wonderful Crown, and no City in the World hath this beside, no, saith he, (in scorn of Rome) not the City of Romulus. Again, in that book called Opus imperfectum, which goeth under the name of chrysostom, the unlawfulness of the Pope's supremacy, is in these words made manifest: r Hom. 3. ad Pop. Antiche. He that seeketh primacy in earth, in heaven he shall find confusion, and he that doth but once entreat of primacy, is not worthy to be numbered amongst the servants of Christ. Now then, if the Pope for seeking supremacy in earth, shall find confusion in heaven, and is not worthy to be numbered amongst the servants of Christ, because of his horrible ambitious pride, how is that true, that all Counsels and Fathers, ever approved of the Pope's universal supremacy? 12 About the year of Christ 431. there was a third general Council holden of two hundred Bishops, in the City of Ephesus, where for the preserving the privileges of the other Patriarches, and provincial Bishops, it was thus decreed: s Council of Ephesus, last chap. It seemed good to the holy & universal Synod, keeping to every Province pure and sound their privileges, which by ancient custom and from the beginning, belong to the same. Wherefore the Patriarches of jerusalem, Antioch, and Alexandria, having had by ancient custom, the same prerogatives, which they had with Rome in the universal government: by virtue of this Decree, we see they shall have the same privileges to continue still, and all Provincial Bishops under them, as they had at the first, by their ordination: And where then as yet is to be found the Bishop of Rome's singular dominion over all? 13 About the year of Christ 451. the fourth general Council was holden by six hundred and thirty Bishops in the City of Chalcedon, in which it was thus decreed: t Council of Chalcedon. chap. 28. Our fathers worthily gave the first place of honour to the Sea of old Rome, because that City then reigned; and upon like consideration, the one hundred and fifty Bishops in the royal City of Constantinople, hath given the like degree of honour, to the same City being new Rome. Wherefore then, seeing the highest degree of honour that was given to the Bishop of Rome, was 〈…〉 sit highest in Counsels and Assemblies, and that not of any right from Peter; but only because his Sea was the most ancient seat of the Emperor, and that after the same Emperor was removed from Rome to Constantinople, for the same cause, the like degree of honour was given to the Bishop of Constantinople: and also for that little degree of honour, seeing it was not established to the Bishop of Rome, till the Council of Nice, which was above three hundred years after Christ, how can that be true, that from Christ and Peter, the Pope had not only the chiefest place, but was Prince and ruler over all? 14 About the year of Christ 540. there was a fift general Council holden at Constantinople, in which also it was thus decreed, u Council of Constantinople. chap. 35. Renewing those things which were ordained by the one hundred and fifty Fathers, which were assembled in this City; and by the six hundred and thirty which were gathered together in Chalceden, we decree that the Sea of Constantinople have like and equal dignity with the Sea of old Rome. So that hereby we see still continued, and confirmed, the Bishop of Constantinoples' equality with the Bishop of Rome, only whensoever it should happen that they were both in place, the Bishop of Rome should have the highest place. But I demand what was here now, for him to challenge an universal dominion by? It is one thing, for some one Noble man to have that honour in Counsels and Assemblies, to sit in the highest room; and another thing, to take upon him therefore to be supreme head of all the King's Dominions: if any should be found so presumptuous, should he not soon be convicted of high Treason? yea verily, and well worthy. Also, what is here to be found by these Counsels and Fathers, to prove the Pope's universal supremacy approved of by general consent, or not the contrary? Again, if the truth thereof would have served their turn, what needed they then to have sought such shifts by flat forgeries as they have done? For whereas these words are further added in that Cannon: Forgerig. And in ecclesiastical matters, the Sea of Constantinople be advanced as fare forth as the Sea of elder Rome; The Pope's Law hath put in (be not) as appeareth in Distinction 22. Renovantes, turning the affirmative into a negative, thereby utterly perverting the true sense, to their great shame. Again, because some when they were excommunicated in Africa (to shift off their punishment) appealed to Rome: the Council of Africa, made this decree, * Caus. 2. quaest. 6. placuit. If any within Africa, offer to appeal over the Seas, let none within Africa receive him to the communion, they have foisted in these words: Except they appeal to Rome. And so, that which the Council did, to keep men chief from Rome, their Law perverteth to draw them to Rome, Caus. 2. quest. 6. placuit. Again, whereas to draw universal authority to Rome, for the hearing all appeals, Zozimus than Bishop of Rome, (when the Council was holden at Africa, Council of Africa, chap. 101.102.103.104.105. whereat Saint Augustine was present) alleged for himself, a Cannon of the Council of Nice. But the Council withstanding his claim of universal authority, answered: We have the Council of Nice, in which we find no such Cannon. And therefore Alypius, who was also present at the same Council, being then Bishop of Tagasta, finding himself greatly grieved at such juggling by the Bishop of Rome, said thus, x Council of Carthag. 6, chap. 4. This thing moveth me much, that when we laid together, and examined the originals of the Nicene Council, written in Greek, these things (concerning the superiority of the Pope) we found not there. And thus (Christian Reader) thou seest that saying of Bellarmine to be but a fond fable; to wit, that all the Christian World over, the Pope's universal supreme authority, was approved of by all Counsels and Fathers. Now it remaineth that we answer an Objection, which the jesuites made to me in their late answer, whereby notwithstanding, they would prove the Pope's universal supremacy to be universally approved of before this our prescribed time; and the rest, which we say was not till two years after Gregory's death. These be their words, * The jesuites answer to me, page 4. Besore his time the Doctrine of the Pope's supremacy was current: And for proof they bring in justinian the elder, Emperor of the East, and Valentinian the Emperor of the West: both which gave to the Bishop of Rome, the title of universal Bishop. But what of this, doth it therefore follow, that because these two Emperors did so, the one of the East, the other of the West, they may conclude, that the Pope's universal supremacy was approved of by general consent of Counsels and Fathers, from East to West? Mauricius would have had his Bishop of Constantinople to be supreme. Frederick counted the Pope's supremacy Antichristian, in Epist. to Otho. If this be a sound conclusion, then is this also as sound; namely, that because two Emperors, Mauricius, the Emperor of the East, and Frederick the second, the Emperor of the West, denied the Bishop of Rome supremacy, therefore it was denied by general consent of Counsels and Fathers from East to West: and then what have they gained by their two Emperors? 15 True it is, that justinian at the first, gave that title to the bishop of Rome, and sought means to advance his Sea a degree above his fellows the Patriarches, as may appear by these words, y Cod. de summa Trinita. & Fide cath. Inter ●●aras. We labour to advance the honour of your Sea, and the authority thereof: We labour to subdue and to join all the Priests of the East part unto the Sea of your holiness: Thus shall the authority of your Sea increase. Then which nothing can make it more manifest, that albeit he gave him the title of universal Bishop, as yet he was not so from East to West, which was well towards six hundred years after Christ. Also the effect doth plainly prove, that the title which justinian gave to the Bishop of Rome, and the supreme dignity which he seemed to labour to advance him unto, was only but in policy, even to lift him up a degree above his place, and fellow Patriarches, that he might place his Bishop of Constantinople in his room, to be established a commissioner among the Patriarches: which thing when he had accomplished, he thus rejoiced thereat, and said, z Cod. de sacrosan. Eccles. omninovation. Now our City of Constantinople, enjoyeth the prerogatives of elder Rome. Also it may appear, that he did it only but for that very same purpose, for that when as he had effected that matter, immediately he took from him both the title and authority, as doth evidently show, in that first he made his title common with the other Partriarkes, when he said, a justinian. 230. Novel. We command the most blessed Patriarches, that is the Pope of Rome, and of Constantinople, and of Alexandria, and of Antioch, and of jerusalem, seeing it is acustome. Secondly, in that as soon as his aforesaid Council was dissolved, a Letter was sent to the Bishop of Rome, with this commandment: b Gena●ius ad omnes Metropol. ad Papam Roman. Let your Holiness see unto your own cures, and to the Bishops that be subject unto you. As also afterwards, he making another new Patriarch, gave unto him as great authority as he gave before to the Bishop of Rome. And this appeareth by these his own words: c justinian. Novel. 131. Let the Bishop of the first justiniana, have under him the Bishops of Dacia, etc. and let him be consecrated by them: and let him have the same privileges over them, which the Bishops of Rome hath over the Bishops that are placed under him. And thus we see this Emperor to make so little for the Pope's universal supremacy, as that he maketh directly against it. Now let us come to Valentinian the Emperor of the West. 16 Thou shalt understand (Christian Reader) that what titles or dignities he gave to the Bishops of Rome, was as little material: for he being a very simple minded man, was never willing to trouble his head with any matter of controversy, as may well appear, in that when as the Bishope of Hellespontus, and Bythinia besought him to have the hearing and disputing of a matter in question between the Arrians and them, he refused and said: d Sozmen. lib. 6. cap. 6. & cap. 7. For me that am but a Lay man, I think it not lawful to search curiously into such deep matters. Therefore we see he might easily be seduced to give any manner of Titles to the Bishops of Rome, which they challenged for their due. And therather, for that as their Doctor Master Harding declareth plainly, e Harding Apolog. cap. 6. Diuis. 10. that from the beginning of the first Christian Emperor's, they were taught by the Bishops themselves, what titles they should give unto them. Therefore what can be effectually drawn from these two Emperors, to prove that the Pope's universal supremacy, was approved of by all Counsels and Fathers, from East to West: or rather, who seethe not, that justinian's words directly prove the contrary, in showing that the Bishop of Rome had but a particular Cure, in which only those Bishops were subject unto him. And now being come within the compass of less than one hundred years of our full number of six hundred and six, let us see how the rest were accomplished. 17 Briefly in a word: after this it fell out, that as by giving to the Roman Emperor's Bishop a degree above his fellow Patriarches, he sought to be universal head over all: so by making the Greek Emperor's Bishop his fellow Patriarch, and his equal, he also sought to be supreme head over all. Hence it was that that great contention grew between him and the Bishop of Rome, which fell out for the Christian Churches great good: for even thereby it pleased God to bring the truth of our cause to light. For when as the Bishops of Rome (who from the time of Irenaeus sought to aspire to that dignity, as first, Victor, whom as we proved in our third Section, was reproved for the same by Irenaeus and Polycrates, as also by diverse others. Secondly, Stephanus, whom we proved in our fift Section was reprehended by Saint Cyprian, and other Bishops in the Council of Africa. Thirdly, Cornelius, as we proved in the same Section, for receiving Appeals from the jurisdictions of others, was reprehended by Cyprian. Fourthly, Sozimus and Bonifacius, who for seeking superiority over Africa, was withstood by Saint Augustine, and two hundred and sixteen Bishops in the Council of Carthage; where it was proved, the Bishop of Rome not to have universal authority, nor his Title which he claimed from Peter, to be called Prince of Priests, or, Highest Priest, to be lawful, as appeareth in the tenth Section. Fiftly, Leo, whose Legates (in his behalf) stood for the Title and Authority of Universal Bishop, in the Council of Chalcedon, which Council would not yield him that prerogative, only because his Sea was the most ancient seat of the Emperor, he should have the highest place in Counsels and Assemblies, and that was all, (as we proved in our thirteenth Section,) I say, when as the Bishops of Rome, saw that the Bishop of Constantinople was like to be made and established Universal Bishop of Bishops (which they could never attain unto) then as we heard in the first Section of our fift Chapter, Pelagius the second Bshop of Rome, of that name, decreed, That no Bishop, no not the Bishop of Rome himself, should be called Universal Bishop. Gregory the Great, when he came, he made an outcry against the Title, calling it an title, a title of shame, and fit for no Christian, but for Antichrist alone: and sought to clear all his predecessors from either receiving, or desiring the Title or Dignity, as appeareth in the fift Section of the fift Chapter, where he said, * Gregor. lib. 4. Epist. 32.36. None of my predecessors, Bishops of Rome, ever consented to use that name: We the Bishops of Rome, would never take upon us the name of singularity, we would never receive that honour being offered unto us. To be brief, to induce the people to believe, that notwithstanding these words of Gregory, yet he had the universal dominion over all Bishops; Cardinal Allen biddeth them not look to his words, but to his practice. I answer: If the practice of Gregory was such, as his own words condemned for , blasphemous, and Antichristian, we were best to be led by his Words, and not by his Practice. Again, whereas their Doctor M. Harding saith, f Harding Apolog. cap. 4. Diuis. 3. Give us the Thing, and we will not strive for the Name, (as though Gregory had had all Bishops universally under his government) nothing can be made more plain to the contrary, than these words of Gregory himself hath made it, where he found himself grieved, that Maximus Bishop of Salona, was made Bishop without his consent, and maintained in his place by the Emperor, notwithstanding he was a criminal person: g Gregor. lib. 4. cap. 78. If (said he) the faults of those Bishops which be committed to my charge, be borne out by my gracious Lords, etc. What make I here in this Church, while that mine own Bishops contemn me? Which maketh the case clear, that he had Bishops of his own, and a peculiar charge to govern, and not an universal dominion over all: All which proveth Bellarmine's assertion most untrue, that by all Counsels and Fathers the Pope's universal supremacy was approved of from Saint Peter's time. To conclude, forasmuch as both by Counsels and Fathers, we have overthrown the antiquity of their Church, their universality, the Pope's supremacy, Succession of universal Popes, and general consent; and proved, that they were not approved of by general consent, nor publicly established before Gregory's decease, which was in the year of Christ, 605. nor of two years after, when as the great Antichrist rose in Rome: let them bring never so many testimonies out of those Counsels and Fathers (which were afterwards) I would wish no man to vouchsafe the answering any one of them; but utterly to disclaim them all, as Antichristian. For what should we look for under Antichrist, but that all things should be ordered and done, to uphold him, and to maintain his kingdom. And thus much for this point. But now for that the main foundation, whereupon all their Assertions are grounded, is an imagined conceit of Saint Peter's supreme and universal authority; let us see what we can say to that point more specially. CHAP. VIII. Tending to resolve all men, that the Apostle Saint Peter's authority was but the same that the other Apostles was: and therefore that supreme authority which the Pope Claimeth from Saint Peter, is fabilous. That Christ alone is the supreme head of the Church, even of that part that is militant, as that which is Triumphant. That jerusalem is the most ancient Mother of the Catholic Church: that the Popish is the Church of Antichrist, and therefore it is blasphemy to affirm it to be the same which Saint Peter first planted in Rome. That there was no Church planted in Rome till the year of Christ 44 before which time there were many Christian Churches planted in the World, therefore Rome could not be the Mother, but a Daughter of the Mother Church. 1 IT hath of long time gone for currant Doctrine (Christian Reader) that our Saviour Christ made Saint Peter supreme head and Prince of all the Apostles. That unto him only, he committed the Keys of the kingdom of Heaven. That unto him he committed the care and charge of his whole Church. That unto him only he committed the office of feeding both Sheep and Lambs, old and young. That he was that Rock on which Christ said he would build his Church, and against which the gates of hell should not prevail. That for him the prayer was made. Finally, that he alone had an ordinary power, from whence all the other Apostles received their powers and authority; and that the Pope received the same ordinary power from him, whereby he taketh upon him to give power and authority to all Bishops, Pastors, and Ministers: All this I say, during the time of Popish blindness, went through the Romish jurisdiction for Catholic doctrine, which Godwilling shall be proved but fond fables. 2 First then, whereas they say that Christ made Saint Peter Prince and head of all the Apostles; this may easily be proved a fable, because there is nothing in all the Scriptures made more manifest, than Saint Matthew, Saint Mark, and Saint Luke, hath made it to the contrary. Luke 22.23.24.25.26. For as Saint Luke declareth, that there was a strife risen among the Apostles about principality and supreme dignity, and that they began to inquire among themselves, which of them should seem to be the greatest. So Saint Matthew and Saint Mark declareth, that when their Master Christ perceived whereabout they went, he did not make so light a matter of it, as to give them leave to determine it among themselves, but with great care, he called them unto him, and sat down; and as they all stood before him, Matthew 20, 25.26. he decided their question (according to Saint Matthew thus,) Ye know that the Lords of the Gentiles have domination over them, and they that are great exercise authority over them: but it shall not be so among you; but whosoever will be great among you, let him be your servant. According to Saint Mark thus: Mark 9.33.34.35. If any desire to be first, the same shall be last of all, and servant unto all. So that by this we see it very apparent, that Christ allowed no supremacy or principality at all among the Apostles; therefore the Pope's principality, and supremacy which he challengeth from Peter's authority, is fabulous. For it is clear, that if Christ would have had under him any such singular universal head, over his Church; now, by reason of this present occasion, had been the only time to have made it known: but in that he said in so plain and express words, It shall not be so among you; he made it plain to the contrary. Hence it was that Saint Bernard applied these words of Christ, and also the words of Peter himself, against that false challenge of the Pope, saying: a Bernard 2. Book of consideration. Peter could not give that he had not; did he give Lordship? hear what he saith: Not as over God's heritage, but being a pattern to the flock. And lest (said he to the Pope) thou think it to be spoken only in humility and not in truth; it is the voice of the Lord in the Gospel. The Kings of the nations reign over them; but you shall not be so. It is plain (saith he) the Apostles are forbidden Lordship, therefore go thou and usurp greedily unto thyself, either Lording it Apostleship, or being Apostolic Lordship, thou are flatly forbidden either. All which most evidently declareth, that the Pope's universal supremacy, which he claimeth from Saint Peter, is flat forgery. 3 Secondly, they say, To Peter only Christ committed the Keys of the Kingdom of Heaven. For the clearing of which point, we are first to make known what those Keys are; for by that the most ignorant may the more easily judge, whether to the rest of the Apostles, Christ did not also give the Keys. Luke 11.52. Christ himself in the 11. Chapter of Saint Luke's Gospel, Matthew 16.19. declareth the first key to be Knowledge: and in the 16. Chapter of Saint Matthews Gospel, the second to be Power. For the first key (to wit, knowledge) it is clear by Saint john in his 17. john 17.8. Chapter of his Gospel, that Christ gave it as well to the other Apostles, as to Peter. For in praying for them all in general, he uttered these words to his Father: I have given thy words unto them which thou gavest me, john 15.15. and they have received them. Again, Chapter 15. speaking to all his Apostles in general, he said. All things that I have heard of my Father, have I made known unto you. Likewise in the 14. john 14.26. Chapter, speaking to them all in general, he said: These things have I spoken unto you being present with you, but the comforter which is the holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance which I have told you: So that hereby it plainly appeareth, that Christ gave this first key to all the Apostles in general, and therefore not to Peter alone. 4 Now touching the second key, namely, the power of binding and losing, remitting and retaining sins, it is as clear, that Christ gave it indifferently to all the Apostles. Matthew 16.19. For as Saint Matthew in his 16. Chapter showeth, that he said to Peter; Whatsoever thou bindest on earth, shall be bound in heaven, and whatsoever thou losest in earth, shall be loosed in heaven: Matth. 18.18. so in the 18. Chapter he declareth, that Christ spoke these very same words to all the Apostles, saying: Whatsoever ye bind in earth, shall be bound in heaven; and whatsoever ye lose in earth, shall be loosed in heaven. And likewise Saint john in his 20. Chapter witnesseth, that he said also to them all in general: Whose sins soever ye remit, they are remitted unto them; john 20.23. whose sins ye retain, they are retained. Therefore it is manifest that Christ gave this key also to all the other Apostles as well as to Peter. And therefore it is which Saint Origine saith; b Orig. in first Treatise on Matthew. This saying, to thee will I give the Keys, is common to all the rest of the Apostles; and the words that follow, as spoken to Peter, are common to all. Likewise Saint Augustine saith; c August. 124. Treatise upon john. When they were all asked, Peter alone doth make answer, and it was said unto him: And I will give thee the keys; as though he alone had received authority to bind and lose, whereas he had spoken that for them all, and received this, as bearing in himself the person of unity. Wherefore in another place, reproving those Roman heretics of his time, who would needs have those words to be spoken to Peter alone, and him to be the Rock on which Christ said, he would build his Church, said; d Augustine in his Book of the troubles of the Christians. Wretched men, whiles in Peter they understand not Christ, that is the Rock: and whiles they will not believe that the keys are given to the Church, they have quite lost the Keys out of their hands. e In his Treatise upon john. For (said he) if this was said only to Peter, to thee will I give the Keys; thou the Church hath them not. And thus much touching the second point: But now before I come to the third point, I must crave pardon to digress a little, for that because the Pope challengeth from the authority of the keys, to have an absolute power to forgive sin, and to give the kingdom of Heaven; I think it very needful to open that mystery of the use of the Keys, and how fare their powers do extend. 5 Thou knowest (Christian Reader) that the use of Keys, are to open and to shut; to let in, and to keep out such as are not meet to come in. Now from these metaphors and their properties, have the spiritual keys their titles and resemblances of properties; and do in this manner both open and shut, to wit, by the sentence of the Law, to shut the lock of excommunication against open offenders; and by the sentence of the Gospel, to open it again, to those that openly repent & confess their sins. And this is it which their Haymo saith: f Haymo in Homely upon the feast of Peter and Paul. By Keys we must understand knowledge and power to discern between good and bad; that those whom thou seest to abide in the true faith, thou shalt judge them worthy of Heaven; and those whom thou seest to departed from the true faith, thou shalt judge them worthy of hell fire. The Bishops (saith he) g Ibidem. bind men, when they separate them from the society of the Church, and keep them from receiving the body and blood of Christ: he looseth them, when as after repentance made, he receiveth him in again into the fellowship of the Congregation, and admitteth him to the Lords Table. And this is now all the power the Church hath by the two Keys; as for sin, Christ himself hath said, Matthew 16.19. & 18.18. it is both bound and loosed in heaven by God himself. Howbeit, we deny not that it is done according to the true sentence, and censure of the Minister, even as the same Writer saith: h Jbidem. By thy sentence in earth, I shall confirm it in Heaven. So that by this we see, that the ministerial binding and losing, remitting, and retaining sins, is nothing else, but by denouncing the binding sentence, and pronouncing the losing sentence, to declare unto men, that they are both bound and loosed by God in heaven. And hereof it is which that master of the sentences, (Peter Lombard) saith: i Lumb. 4. Se●m. 18. dist. Nec ideo. God hath given Priests power to bind and lose, that is to say (saith he) to declare unto men, that they be either bound or loosed. It were against us (saith Saint Augustine) k August. 2. book 11. chap. Permentanus. that we should be compelled to grant that this thing were done of men, but not through or by men. Again he saith, l August. in his Book of the ladders of Paradise. The Lord granted the office of Baptising unto many; but the power and authority in Baptism to forgive sins, he hath reserved only to himself. And to this agreeth that which Saint Ambrose saith, m Ambrose in his 9 Book● 76. Epistle. The Lord remaineth alone, for no man can be partner with God in for giving of sins. And thus than who seethe not, that albeit sin be ministerally remitted and retained, yet is it actually done of God himself. So that whereas the Pope would craftily ascribe this absolute power to Saint Peter; all men may apparently see, he doth it but to draw the same power to himself, that so men might esteem of his pardons, and take them of his own price. And thus much touching the use of the keys, and how fare their powers do extend. 5 Thirdly, whereas they say, To Peter Christ committed the care and charge of the whole Church: we answer, that it is not any where to be found in all the Scriptures, that Christ said to Peter, To thee I commit the care and charge of the whole Church: but this we find in the 2 Corinth. 2. Cor. 11.28. Gal. 2.7. 11. cap. that Saint Paul said of himself: I am cumbered daily, and have the care of all Churches. Again, we read in the second chapter to the Galathians, that Saint Paul speaking of Peter's charge and his own, said: The Gospel over the uncircumcision was committed to me as the Gospel over the circumcision was committed to Peter. Now then, seeing that circumcision was but that one Nation of the jews, and the uncircumcision all the other Nations of the World; who had the more universal charge? not Peter, but Paul: and yet indeed and truth, to say that every of the other Apostles charge was not as universal, Acts 9.15. as either Peter's or Paul's, i● as plain foolery, as to say, that because the Lord said to Annanias of Paul: He is a chosen vessel unto me, to bear my name before the Gentiles, and Kings, and children of Israel; therefore none but Paul. Or, because Peter said of himself, Acts 15.7. God chose out me, that the Gentiles by my mouth, should hear the words of the Gospel, and believe. Ergo, not by the mouth of Paul, nor any other of the Apostles, but by Peter's alone. John 13.13. Or to say, because john is said, john 13.23. to be the Disciple whom jesus loved, therefore none but john. Or because Saint Chrisostome said of john, n Chrisost. ad Pap●●. Antioch. Hom. 73. He was the Pillar of all the Churches in the World, therefore none but he. To be brief, it is clear by Saint Matthew, chapter 28. verses 19.20. and chapter 18. verse 19 and by S. Mark, chapter 16.15. and to the end of the chapter, that Christ committed the care and charge of his whole Church, to all his Apostles indifferently; and that by his own commission, every of their authorities, was as great and as large as either Peter's or Paul's. And therefore fabulous is it, that the Pope doth challenge, from the right of Saint Peter, to have the universal care and charge of the whole Church committed unto him, or any one man in all the world. S. Ambrose speaking of this point at large, concludeth thus, o Ambrose of the dignity of Priesthood. The sheep and flock which Peter received, we all received the same together with him. Now, they will not say that S. Ambrose was a Pope of Rome, therefore they must needs grant that he spoke this generally of all Bishops, Pastors, and Ministers, and not of the Popes of Rome alone. 6 Fourthly, they say, To Peter Christ committed the office of feeding both Sheep and Lambs, old and young: to which we answer; It is clear, that by feeding, Christ meant the feeding of the soul by preaching the Word of eternal life: Now, whether this office of preaching, was committed to Peter alone, and not generally to all the other Apostles, the very plain and express words of their general commission, set down by Saint Matthew, and Saint Mark, doth declare. Saint Matthew noteth them thus from Christ's own mouth, chap. 28.18.19. All power is given to me in heaven and in earth: Matthew 28.18.19. Mark 16.15.20. Go therefore and teach all Nations. Saint Mark, chap. 16.15.20. thus: Go ye into all the World, and preach the Gospel to every creature. And in the same chapter it followeth: And they went forth and preached every where. Now then, what sheep or Lambs, old or young, had Peter to feed, that the other Apostles had not? his commission could extend no further, than all the World over, and to every creature, and so fare did theirs extend as well as his. Therefore, how can the Pope justly claim from Peter, to be the only feeding Father of God's universal Church? Saint Augustine saith, p August. in his Book of the troubles of Christians, chap. 3. Those words spoken to Peter; Feed my Sheep; when they were spoken to Peter, they were spoken to all Priests and Ministers: If to all, than not to any one alone, and consequently not to the Pope. 7 Fiftly, they say Peter was that Rock on which Christ said he would build his Church, against which the Gates of hell should not prevail; which being true, how was it then, that the gates of hell, (to wit, the power of Satan) did so prevail against him, that he failing in the fundamental point of Religion, attempted to debar the recovery of the most happy estate of the universal Church; for which Christ called him Satan? For no sooner had Christ imparted unto him, what things he was to suffer at jerusalem, for the recovery thereof, but presently he gave Christ council he should not do it: Matth. 16.22. Master (said he) pity thyself, this thing shall not be unto thee. So that if Christ had followed his counsel, every particular member of his Church had been damned. Therefore it is clear, Peter was not that Rock on which Christ said he would build his Church, against the which the gates of hell should not prevail. 8 Furthermore, if Peter had been that Rock, against which the power of the Devil should not have prevailed; how was it, that Saint Paul found him a dissembler in Religion, for which himself saith, Gala. 2. Gala. 2.11.12.13. he reproved him before all men in the City of Antioch. Also, if he had been that Rock against which the power of hell should not prevail, whence was it then, that he became an Apostata, by cursing himself, if ever he knew Christ, and by denying him with an oath. Matth. 26.72.73.74. Therefore it is evident, he was not that main Rock, against which the Gates of hell should not prevail, nor on which Christ said he would build his Church: yea, the very express words of the Text declareth that he did not mean upon Peter: for the words are not upon thee, Matth. 16.18. but upon this Rock. That is, saith Saint Augustine, q August. in his 3. S●r. upon Matthew. upon this Rock which thou hast confessed, upon this Rock which thou hast acknowledged, saying, Thou art Christ the son of the living God, I will build my Church. I will build thee upon me, and not me upon thee: for men willing to build upon men, said; I hold of Paul, I am of Apollo, and I hold of Peter: But others that would not build upon Peter, but upon the Rock said, I hold of Christ. And this interpretation of Saint Augustine, their Doctor Beda so approveth of, r Beda upon the 1. Cor. the first chap. that in his interpretating the same words, he observeth Augustine's words verbatim. Likewise their Doctor Haymo, thus expoundeth the same words, s Haymo of Peter and Paul. Because (saith he) thou hast professed me truly to be the son of the living God; upon this Rock, that is upon me whom thou hast confessed to be the son of the living God, I will build my Church. Thus than we see that Christ himself is that Rock, on which he said he would build his Church, and not Peter. And the rather, because it is not any where found in all the Scriptures, that the power of hell did ever any way prevail against him, but may evidently be proved, it did more prevail against Peter, then against any other of all the Apostles: therefore it is without all contradiction, that Christ himself is that main Rock; yea the same on which Saint Hierome witnesseth Peter himself did help to build the Church. For he complaining how the Christian Doctrine was then in his time corrupted in Rome, said, t Hierome idem adversus jovianum. Was there none other place in all the World, to receive this voluptuous Doctrine, but that which Peter's preaching had built on the Rock Christ? Declaring thereby, that Christ was that main Rock, and not Peter. 1. Cor. 3.11. And therefore it was that Saint Paul. 1 Cor. 3.11. speaking of the main Rock or Foundation, concludeth hereof thus: Other foundation can no man lay, then that which is laid, which is jesus Christ. 9 But here now perhaps they will object and say, Did not Christ say to Peter, thou shalt be called Cephas, which is by interpretation, a Rock, or a Stone? We answer, He did. For if we speak of the Ministerial foundation, no man can deny but that Peter was therein a Rock, or a Stone, as the Prophets and the other Apostles were: for that Saint Paul speaking of the ministerial foundation, Ephesians 2.20. saith plainly; Ephes. 2.20. It is built (to wit the Church) upon the foundation of the Apostles and Prophets, jesus Christ himself being the head corner stone. But in that he bringeth in Christ among them, and ascribeth unto him only the prerogative of singularity; it is clear, that even in the ministerial foundation, he allowed none singular but Christ alone: And therefore that prerogative of singularity, which the Pope would claim by right from Peter, is even flat forgery, and a foolish fantasy. 10 I am not ignorant what a shuffling they keep with Saint Hierome, to prove Peter one singular in the ministerial foundation; but if it be possible for any man to speak plainer words to the contrary, than these, let the Reader judge: v Hieron. lib. 1. adversus jovian. Ye will say (said he) the Church is founded upon Peter: notwithstanding in another place, the same thing is done upon all the Apostles, and all received the Keys of the kingdom of heaven, and the strength of the Church is founded equally upon them all. And hereof it is which Saint Origen saith, * Origen. in 16. Matth. tract. 1. If only upon Peter thou think the whole Church to be built, what wilt thou say to john and every of the Apostles? And a little after. For, if this speech, To thee will I give the Keys of the kingdom of heaven be common to all, why then should not all that which goeth before, and that which followeth after (as spoken to Peter) be common to them all? By which we see plainly, that seeing Peter is not a Singular in the Ministerial foundation, the Pope very unjustly challengeth that prerogative from him. 11 Sixtly, they say, For Peter the prayer was made: as though Christ had not prayed aswel for the other Apostles, as for him. But for the blowing away of this mist, I refer the Reader to the seaventeenth chapter of Saint john's Gospel, where he shall see, that Christ prayed as well for all the other Apostles, as for Peter: whereupon it was, that Saint Augustine wrote thus against those Heretics of his time, x Augustine in his first book of his question upon the Old and New Testament, the 75 question. Did Christ pray but for Peter, and not for james and john? It is manifest, that all the Apostles were meant in Peter, because in another place he saith: I pray for them whom thou hast given me, and I will that where I am, they may be also. 12 Lastly they say thus: Peter had an ordinary power from whence all the other Apostles received their power and authority. For answer whereof, and for brevity sake, I am compelled also to refer the Reader to these places of Scripture, john 20.21.22.23. Matth. 18.18.19. and 10.5.6.7.8. and 28.18.19.20. john 14.26. Acts 2.1.2.3. which doth plainly prove, that all the Apostles in general, and every particular of them, received their power and authority, immediately from Christ, as Peter himself did. And hence it was that Saint Cyprian knitteth up the conclusion thus, y Cyprian of the simplicity of Prelates. Christ gave to all his Apostles, like and equal power and authority. And where then was that ordinary power of Saint Peter, that the Pope should challenge from him that prerogative, to have a singular power and principality, to give power and authority to all Bishops, Pastors and Ministers, just no where to be found. For albeit our Saviour Christ, seeing Peter so forwards above the rest, and foreseeing also, how prone & ready he was to fall before any of the rest; took the more care of him, and pains with him, and used greater motives to encourage him to constancy: it doth not therefore follow, Peter, Peter, none but Peter. Nay, we see it most evident, to be altogether no such matter: only it was a subtle illusion whereby they did cunningly convey all power in the Romish jurisdiction to the Pope, and by which they labour still to retain it; and not only that power which they feign Peter to have had above the other Apostles, but even that also which God himself hath above all: for thus do they write, * See Chap. 1. Sect. 3. In the Pope there is all manner of power above all power, as well of heaven as of earth. Again, * Ibidem. The Pope hath power over the Angels both good and bad. Again, * Ibidem. The Pope hath power to command the Angels, and hath power over the dead. Again, * Ibidem. The Pope hath so great power both in Purgatory, and also in Hell, that he may deliver by his Indulgences, and place in the heaven, and habitation of the blessed, as many souls as he will. Again, * Ibidem. The Pope is all, and above all. By which, what else will they prove, but that the Pope is the God of all power, and consequently an almighty God? Moreover, thus do they write, * Ibidem. It is sacrilege to doubt of the Pope's power, for he is the cause of causes; therefore we must make no question about his power, seeing there is no cause of the first cause. And hereby they will prove him to be an eternal God. But forasmuch as they fain the Pope to have received all his power from Peter; let them show us, first in what place of Scripture they find Peter to have received this power from Christ: secondly, where any of all the Apostles have thus written of Peter's power: if they can show none, than it is certain Peter never had that power, and therefore the Pope could not receive it from him: and yet notwithstanding do they further write thus, * Cham 1. Sect. ● The Pope hath the place upon earth, not of a pure man, but of a true God. Again, * Ibidem. Our holy Father the Pope is an undoubted and true God on earth: Therefore * Sect. 4. Those things he doth, he doth them as God: * Sect. 2. And is to be taken for God, and worshipped with divine honour as God. And to ratify the truth hereof, they close up the whole with this title; * Sect. 2. Our Lord God the Pope. Therefore forasmuch as none is to be found in any part of all the Christian Churches in the universal world, that doth claim to himself the essential properties and prerogatives of God, but the Pope: it is without all contradiction, none but the Pope is that Antichrist, The man of sin, and son of perdition, foretell by Saint Paul, 2 Thessalonians 2. That should sit as God in the Temple of God, showing himself to be God. To be brief, as they cannot show any one Scripture, by the authority whereof the Pope may justly claim from Peter these essential prerogatives of God, or the title of God; so can they not show by any one place of Scripture, that Christ euer gave to Peter any such titles or dignities, as the Pope yet further claimeth from him; as to be called the Vicar of Christ: Supreme head of the Church: or Prince of Priests. Nay, albeit the contrary may be directly proved, in that when as the strife was risen amongst the Apostles about supreme principality, Luke 22. Christ himself took in hand the matter, and thus resolved them, saying, Luke 22.24. Matth. 20.25. Mark 10.24. Matth. 20. Mark 10. It shall not be so among you: but whosoever will be great among you, shall be your servant; and whosoever will be chief of you, shall be servant to all the rest: yet will they have Peter to be the Prince of all the Apostles, that so they might derive that dignity to the Pope. to make him Prince of all Priests. Therefore, for the knitting up of all that hitherto we have entreated of, and the manifest opening and clearing of the whole matter, and of all that we have said concerning this point: this I say, that forasmuch as we have proved this main fundamental principle, not to stand upon a sound ground, whatsoever is built thereon can not stand. For seeing Christ gave no greater principality to Peter, than he did to any of the other Apostles, it was not possible, that Peter could be the supreme head of Christ's universal Church. And that it may also appear, how unlawful it was for Peter, or any but Christ alone, so to be; Gregory the Great, Bishop of Rome, himself plainly proveth from Saint Paul, as may appear, where he reprehending john Bishop of Constantinople, for attempting to be supreme head of the Church, gave him to understand, that therein he declared himself to be the forerunner of Antichrist: And to show him that he was never able to answer that injury done to Christ, he demanded of him this question, saying; z Gregor. lib. 4. Epist. 38. If Saint Paul would not have the members of the Lords body to be subject to any head, but to Christ, no not to the Apostles themselves; what wilt thou answer to Christ the head of the vuiversall Church at the last judgement, that thus goeth about by the name of Universal Bishop, to make all his members subject to thee? Whom dost thou imitate in this so perverse a name, but Lucifer, that would have been head over all the Angels in heaven? By which he proveth this saying of Cardinal Cusanus, a Cusanus ad Bohemos epist. 2. The members umted to the Chair & joined to the Pope make the Church to be but an Antichristian delusion; and the Pope for taking upon him to be supreme head of Christ's universal Church, to be that great Antichrist which the Church of Rome should take for her other husband besides Christ, whereby she should prove herself to be indeed the whore of Babylon, mentioned by the Angel in the seaventeenth chapter of the Revelation. For it is manifest by Saint Paul, Romans 7.2. That she that hath two husbands at once, is an whore. And therefore this maketh the case to stand clear, that Rome cannot be the Mother of all Christian Churches, unless we may conclude that all Christian Churches are the children of an whore, which God forbidden. 13 The Church of God under the Law, The Church under the Law, had God only to her husband as the Church under the Gospel hath Christ only. had none other Head or husband but God himself, as appeareth by the Prophet Esay 45.5. where he said to the Church of the jews: He that made thee, is thine husband, whose name is, the Lord of Hosts. So by the words of Saint Paul, it appeareth as plainly, that under the Gospel, the Church hath none other head, but Christ: yea, as well that part that is militant, as that that is Triumphant, and both together, because they both make but one Church. And therefore writing to the Church of Corinth, in his 2 Epistle 11. chapter, 2. verse, he said thus unto her. I have prepared you for one husband, to present you a pure Virgin to Christ. And to the intent that all might know, that the Church Triumphant, and the Church militant, hath both but one and the same head, he writing to the Church of Ephesus, chapter 1.20.21.22.23. said thus unto them, of Christ. God hath set him at his right hand in heavenly places, fare above all principality and power, and might, and domination, and every Name, that is named, not in this world only, but also in that that is to come. And hath made all things subject under his feet, and hath given him over all things to be the head of the Church, which is his body, even the fullness of him that filleth all in all things. And to the Colossians, chapter 1. verses 16.17.18. thus: For by him were all things created, which are in heaven, and which are in earth, things visible and invisible: whether they be Thrones or Dominions, or Principalities or Powers, all things were created by him, and for him. And he is before all things, and in him all things consist. And he is the head of the body of the Church: he is the beginning and the first begotten of the dead, that in all things he might have the preeminence: for it pleased the Father, that in him should all fullness dwell. By which it is manifest, Christ jesus alone is the head of the whole Church, The Pope cannot claim antiquity of Bishopric from Peter, because Peter was not the first bishop, but james. and not Peter; and therefore the Pope cannot rightly claim the universal headship from him. If Peter had been the supreme head of the Church, why was he not then the first Bishop of the Church, but agreed with james and john, to make james the Just the first Bishop, as Clement the first witnesseth, in these words; * Clement. lib. 6. Hypotip. jerusalem the most ancient mother church and not Rome. Peter, james and john, after the Assumption of our Saviour, challenged not this prerogative unto themselves, but appointed james the Just Bishop of jerusalem? And as these words of Clement prove Peter not to be the first Bishop; so do they prove Rome, not to be the first Church, where the first Apostolical Bishop was placed, but jerusalem: therefore not Rome, but jerusalem, must needs be the most ancient Apostolic Church. 14 That must needs be the most ancient Apostolic Church, whose ministers Christ himself appointed the Apostles first to be, which was the Church of jewrie, as appeareth by S. Matthew chap. 10.5.6. where, after he had repeated the names of the twelve Apostles, which Christ had chosen, said: These twelve did jesus send forth, and commanded them, saying: Go not into the way of the Gentiles, and into the Cities of the Samaritans enter ye not: but go ye rather to the lost sheep of the house of Israel. Therefore the Church of jerusalem, was the most ancient Apostolic Church, and not the Church of Rome, which was the chief of the Gentiles 15 Again, that Church must needs be the Mother of the most ancient Catholic h●urch, in which Christ himself first planted the Faith and Religion which should be Catholic; and by the means of whose Ministers the Catholic Church should receive it: which Faith and Religion Saint Matthew, chap. 26.55. and Saint Luke chap. 21.37.38. witnesseth Christ taught unto the people daily in the Temple of jerusalem, and commanded her Ministers (the Apostles) to publish the same afterwards to the universal world, Matthew 28.19.20. therefore jerusalem, and not Rome, is the Mother of the most ancient Catholic Church. 16 Moreovenr, There was no Romish Church at all 14. years after Peter was called to be an Apostle, jerusalem must needs be the mother Church of all Christian Nations, for that in her all the Apostles received the holy Ghost, and the gifts of tougues, that every Nation might be taught by them in their own language, what to believe, and do, to be saved; the which they had largely put in practice, during well-near fourteen years immediately after their calling, before Peter came to Rome. For they cannot deny but that Peter came not to Rome, till the second year of Cladius the Emperor, which was in the year of Christ his incarnation 44. Before which time Peter planted many Churches in diverse Coasts. For themselves affirm in their Rozarie, that before he came to Rome, he spent his time preaching in jewry, Syria, Antiochia, and other places: Many Churches were planted in the world before Peter came to Rome, Therefore seeing that besides those other Churches which were planted by the rest of the Apostles, Peter planted many before he planted a Church at Rome, it is clear, that when as he had planted a Church in Rome, she could be but one of the Daughters, and not the Mother of the most ancient Catholic and Apostolic Church. 17 Lastly, it must needs be the most ancient Church, and the Mother of all the Churches militant, from which the Church Triumphant, hath her name derived; but Saint Paul, Galathians 4, and Saint john, Revelations 21. showeth her name to be derived from jerusalem, therefore jerusalem (and not Rome) was the Mother of all Christian Churches militant: That is to say, the only figure of the universal Mother; for as Saint Matthew, Chapter 23.9. showeth the universal Father to be, not in earth, but in Heaven: so Saint Paul, Galathians 4.26. showeth the universal Mother, not to be in earth, That must needs be the most ancient Church militant, tron which the Church Triumphant hath her name der●ued. but in Heaven. 18 And now (Christian Reader) as we shown thee at large in our fifth Chapter, that before the year of Christ 607. there was no Popish Church in Rome; and here, that before the year of Christ's incarnation 44. there was no Romish Church at all; so will we now show thee more plainly, that after there was a Romish Church, and that she was become most famous for her Faith and Religion, that yet even then, she was not the Mother, but a Daughter, not the head, but a chief member of the Apostolic and Catholic Church. Tertullian, who lived in the next age after the Apostles, wrote thus: b Tertul. de praescription. centra Haereticos. Run over, and behold the Apostolic Churches, whereas the Apostles Chairs are yet still continued, and whereas the Authentical writings of the Apostles are pronounced, sounding out the voice, and representing the face of each one of them. The next Country to you is Achaia: There have you the Church of Corinth. If ye be not fare from Macedonia, there have you the Church of Philippi, and the Church of Thessalonica: If ye may go over into Asia, there have ye the Church of Ephesus. If ye border near to Italy, there have ye the Church of Rome. * Tertullian De praescription. Cotra Haereticos. These so many and so great Churches, are all that same one first Church, planted by the Apostles, from whence issued all the rest. And so are they all first Churches, and all Apostolic, in that they all follow one unity. And thus we see, that albeit at this present time, when Tertullian wrote this, jerusalem was destroyed by enemies, Rome was yet then but a chief part of the Church, and not as they writ; The mother and mistress of all: neither as they writ, that c 24. q. 1. c. Rogamas etc. Sacro sancta. therefore all Churches are subject to the Sea of Rome, because Peter's Sea was tranflated from Antioch to Rome, seeing Saint Cyprian in the open Council of Africa, reprehending Stephanus Bishop of Rome for seeking that subjection, said; d Cyprian ad Qair●um. Peter was never so insolent, or arrogant, as to advance himself as Primate, and one unto whom novices and punies should be subject. But here they have marred their whole matter, and overthrown the antiquity of the Sea of Rome (which they of long time have borne the World in hand, was established by Christ himself; and that Peter was installed therein, immediately upon the death of Christ) in that they affirm Peter's first Sea to be at Antioch, where Eusebius witnesseth; c Anton. chro. part 1. t●●. 6. cap. 4. para● 1. Eliseb. 〈◊〉. lib. 3. cap. 1.4. He was Bishop, and resident upon that charge seven years, (even as Gregory the Great also witnesseth) before he came to Rome. And thus we see how wickedly they have deluded the World, touching Peter's supreamacy, and the Antiquity of the Church of Rome. 19 But now whereas they allege succession of universal Popes; and will prove it both by Saint Ireneus and Saint Augustine, in that they numbered the Bishops of Rome from Peter. Irenaeus (they say * In their calendar. ) numbered the Successors by name from Peter's time, thirteen: but let them prove that any one of them, was by him, or any other before him, called universal Pope, and the victory shall be theirs: if they can prove none, than it is certain, that to his time there was none. Also whereas their Doctor Master Harding saith, f Harding Apol. cap. 5. Divisio 1. Augustine Epist. 165. Saint Augustine, having reckoned up in order the Bishops of Rome to Anastasius, Successor to Siricus, who was the eight and thirty after Peter saith, that in all that number & role of Bishops, there is not found one that was a Donatist: and therefore he concludeth: Ergo the Donatists be not Catholic. So we say by the same rule, that forasmuch as Saint Augustine found in all that roll not one that was, or had the title of universal Pope, but Bishop only, it is clear that universal Popes cannot be Catholic. Again, that it may appear that Saint Augustine did not approve of any such haughty titles, nor allowed any lawful, but the name of Bishop. He with the assent of 215. Bishops in the third Council of Carthage, made this decree: g Council Carthage. Cannon 26. It hath liked us that a Bishop of a First See be not called Prince of Priests, or Highest Priest, or any such like, but only a Bishop of a First See. Which words albeit their Doctor Master Harding h Harding Apolog. cap. 4. Diuis. 2. would not have to extend to the Bishop of Rome; yet in the words following, by a consequence he granteth it doth. For saith he, By these two words, Prima Sedes those Fathers understood any City, in which a Patriarch or Primate hath his See. I call it a First See, or rather (if it might be permitted) a Primate See. In great Cities where the Highest Courts were kept for justice, and where the chief Pagan Priests of the Latins, named Primi Flamines were resident before the coming of Christ, there after Christ's coming were Patriarches or Primates placed, by whom the weighty matter of Bishops should be decided. And we proved in our 5. Chapter and 8. Section, that the four first Patriarkall Cities were these. jerusalem, Antioch, Rome, and Alexandria. Therefore the words of the Counsels Decree, must of force as well concern the Patriarch of Rome, as any of the other three Patriarches. And that it may appear they do, their Gration alleging the words of that Council, applieth them to the Bishop of Rome. Also in the gloze are these words: i Dist. 99 Prime. This is the third part of this distinction; wherein it is said, that the Pope ought not to be called universal Bishop. And as to this Council, I find not in any Provincial Council the name of Pope; so neither in the first, second, nor third general Council, do I find the name of Pope once mentioned, but the name Bishop only. True it is, that in the fourth general Council, holden at Chalcedon, Council of Chalcedon. Action 16. about the year of Christ 451. the name Pope was given to the Bishop of Rome, but not by the Council, but only by the Bishop of Rome's Legate, Lucentius; as appeareth in the 16 action. Who when he saw that the Council had set down a Decree (for the restraining the Bishop of Rome from the universal authority which he challenged) and would not reverse it, he said in the behalf of himself, and Paschasinus his fellow Legate: If ye will not put the matter again to voices, yet let our protestation against it be set down in record, that we may know what to inform the Pope of the universal Church. The judges answered: That which we pronounced, the whole Council hath approved. The title which this Council gave to the Bishop of Rome (as appeareth in the beginning of this 16. Action) was the same which they there gave to the Bishop of Constantinople, which was Archbishop, and not Pope. 20 And now whereas their Master Harding saith, k Harding. Apolo. cap. 4. Division 3. that Gregory the Great, affirmeth, that this Council did offer to Leo (than Bishop of Rome) the title of universal Pope, and he refused it, this we see not to be so; but had it been as they say, that this Council did offer it unto him, and he refused it; it maketh as well to prove the title not lawful, nor to descend from Saint Peter, as that the Council refused to give it unto him. For if the Title had descended successively from Peter, and been a lawful Title, what cause had he to refuse it? Again, if the Title bade been a lawful Title, why did Gregory himself refuse it, when Eulogius Patriarch of Alexandria did offer it unto him, and not simply refused it, but thus flouted him for his folly? l Gregory. lib. 7. Epist. 30. Ecce (saith he) Behold even the Title of your Letter, ye have written the proud poefie, meaning me the universal Pope, notwithstanding I have forbidden it; I beseech your holiness do so no more. Again, if the Title had been a lawful Title, why did he call john Bishop of Constantinople, m Gregory. lib. 6. Epist. 30. The forerunner of Antichrist, for seeking to bring it into the Church: And say; n Gregory, lib. 4. Epist. 34. By this pride of his, what else is signified, but that the time of Antichrist is at hand? o Gregory, lib. 4. Epist. 34. The King of pride is at hand, and an Army of Priests is prepared, which is a lamentable thing to be spoken. Yea, and why to make all men to know him by that Title, did he thus describe him, saying; p Gregory, lib. 4. Epist. 38. He is Antichrist, that shall claim to be called universal Bishop, and shall have a guard of Priests to attend upon him? And also to seek to clear all his Predecessors to Peter's time, from ever claiming that Antichristian Title, saying: q Gregory, lib. 4. Epist. 32.36. None of my Predecessors Bishops of Rome, ever consented to use that name, no Bishop of Rome ever took upon him that name of singularity. And further, to show what an unlawful Title it was to be called the universal head of Christ's Church, and the danger that might ensue, said; r Gregory, lib. 4. Epist. 32. If we have but one head, the fall of that head, is the fall of the whole Church: If any man presume to take upon him the name of universal Bishop, the whole Church falleth down from her estate, when he falleth which is called universal; but fare may that name of blasphemy be from all Christian minds. By which it appeareth plainly, that the Romish that is now, which hath an universal Pope for her Husband and head, is not the Church of Saint Peter, but the Church of Saint Antichrist. And therefore to say that the Romish Church which Saint Peter first planted in Rome, was one and the same that the Church of Rome is now, is most horrible blasphemy, and a means to bring a great scandal upon that part of the Primitive Church. For if she was the same; then was she that Whore of Babylon, mentioned by the Angel in the 17. Chapter of the Revelation. For so saith joacham Abbas of the Popish Church. s Joacham on the 17. chapter of the Revelation. The very Text itself doth teach (saith he) how that the woman beguiled with gold, and which committeth (pirituall fornication with the Princes of the earth, is the very Church of Rome, which Babylon-like playeth spiritually the Whore with stocks and stones. Again, if that first Church of Rome was the same that this Church under universal Popes is; then was she the same which the Angel in the 18. Chapter of the Revelation saith, Is fall'n, and become the habitation of Devils: for so their Saint Katherine of Siene saith the Church under the Pope's is: t Katherine in a prayer for the reformation. Selling (saith she) through Simony the grace of the holy Ghost, abusing ecclesiastical matters, corrupting and killing the souls which Christ hath redeemed with his blood, etc. O Tabernacle, but of the Devil. And of which joacham also saith: v joacham upon the 1. and 2. chapters of Je●emy. This is the Synagogue of Satan, and his seat. Therefore to say that this second Church of Rome, is the same that Saint Peter first planted in Rome, is most damnable blasphemy. And thus much for the conclusion of all that which we have hitherto entreated of. Now let us proceed. CHAP. IX. Tending to resolve all men, that the Popish Church cannot be the true and most ancient Catholic Church, because the most ancient Apostolic Church was known by having only two Sacraments, and theirs hath seven; which just number, as they can not be found in Scriptures; so can they not be found once named by any of the four first general Counsels, or any Provincial Council, or any of the ancient Fathers, till after the rising of the great Antichrist in Rome. Also that their Mass was invented by man, and not the ordinance of Christ and his Apostles. That it tendeth to the overthrow of the power of Christ's Sacrifice on the Cross; casteth men's minds into a doubtful wavering of their salvation, and finally dissolveth the whole harmony of the Scriptures, both Prophetical and Apostolical. 1 THE Papists have wonderfully deluded the multitude, in making them to believe that the most ancient Catholic Church, received from the institution of Christ, and the ordinance of the Apostles these seven Sacraments. The first, the Sacrament of Baptism. The second, the Sacrament of Confirmation. The third, the Sacrament of the Altar. The fourth, the Sacrament of Matrimony. The fift, the Sacrament of Orders. The sixth, the Sacrament of Penance. The seaventh, the Sacrament of Extreme Unction. But because they cannot prove by any one place of Scripture these seven to be Sacraments, nor the number of seven to come from the institution of Christ, or the ordinance of the Apostles; some of them would prove it by this reason. The books in the Apocalypse have seven Seals: The seven Angels have their seven Trumpets: Christ hath in his right hand seven Stars: Christ walketh in the mids of seven golden Candlesticks Zacharie saw seven Eyes upon a stone: There were seven Candlesticks in the Tabernacle. Now if this manner of reasoning will serve to prove that in the true Church of Christ, there must needs be seven Sacraments, then will this manner of reasoning prove, there must needs be but two. First, for that the first Church consisted only but of two persons, Adam and Hevah: Secondly, for that the first public places, wherein God appointed himself to be served, was in number but two, the Tabernacle and the Temple: Thirdly, for that God gave his Law to the Church in two Tables: Fourthly, for that the whole tenure of the Doctrine, wherein God would have his Church instructed, is contained in two testaments, Old and New: Fiftly, for that the witnesses of those testaments, are said to be two: Sixtly, for that the supreme governors which God set over his Church, were but two, Moses and Aaron: Lastly, because the whole duty of all Church-governors, are included in these two words, Vrim and Thummim, there must be but two Sacraments in the Church of Christ. But their Doctor M. Harding well perceiving that this manner of proof, will not serve the turn, he taketh a better course (as he thinketh) for he will prove his five added Ceremonies, to be Sacraments, because they were called Sacraments by some of the ancient Fathers, as indeed we grant they were: but what of this, seeing we can prove, that they called, not only five other Ceremonies Sacraments, but many more: as for example, Tertullian called the general state of the Christian Faith, The Sacrament of Christian Religion, a Tertull. contra Marcionem. li. 4. Saint Hierome called Martyrdom a Sacrament, b Hierome ad Oceanum. Saint Augustine called the form of the Cross a Sacrament, c Aug. in Serm. De Sanctis 19 Leo called the Vow of Virginity a Sacrament: d Leo inter Decreta Leonis. cap. 14. Saint Bernard, he called the washing of feet, The Sacrament of daily sins: e Bern. in Serm. de Coena Dom. And yet besides these other five, were many more called Sacraments: Saint Hilary f Hilar. in Mat. Cannon. 11.12. & 23. in diverse places of his writings calleth Prayer a Sacrament: Fasting a Sacrament: Weeping a Sacrament, and the whole tenure of the Scriptures, a Sacrament. For as the jews, before the coming of Christ, had brought into a custom, to call their Oblations, and whatsoever tended to the worship and service of God, Sacrifices: So after the coming of Christ, had the Christians brought into a custom, to call almost all whatsoever tended to the worship and service of Christ, Sacraments. Saint Augustine speaking of these and other such new devices (which were then crept into the Church) saith; g August. in his 219. Epistle. Albeit they be not against the faith, yet with servile burdens they so oppress our very religion, which God of his mercy would have to be free under few and most manifest Sacraments of divine service, that the state of the jews is much more tolerable: for the jews, notwithstanding they knew the time of liberty, yet were they subject only to the pacts and burdens of the Law of God, and not to the devices of men. Again he saith; h In his third Book of Christian Doctrine, 6. cap. Our Lord and his Apostles have delivered unto us a few Sacraments instead of many, and the same in doing most easy, in signification most excellent, in observation most reverend; as is the Sacrament of Baptism, and the celebration of the Body and Blood of our Lord. Again, in another place he saith; i De Symbolo ad Catechumenos. These be the two Sacraments of the Church: If these two, than not Scaven. 2 Furthermore, that it may plainly appear, that the true Christian Church, is to be known only by having two Sacraments, and not Seven: Let us hear what Saint chrysostom saith, his words be these: k Chrysost. of the Work● upon Matth. hom. 49. All those things which appertained to Christ indeed, have the Heretics in their Schisms, Churches, the Scriptures of God, Bishops, and other order of Clerks: likewise Baptism, and the Sacrament of thanksgiving, and to conclude, Christ himself. So that hereby we see it plainly proved, that to Saint Chrysostom's time, (which was about two hundred years before the Papists had a Church) the true Church of Christ was known by having two Sacraments, and not Seven: and therefore the Popish Church, by retaining seven Sacraments, is apparently known to be not the true Church of Christ. That man of God Martin Luther (which before had been a Papist), speaking of this matter, saith thus; l Luth. babilonical Captin. In proper speech, those we call Sacraments, which are promises with signs annexed, the rest that have no signs, are bare promises; wherefore speaking hereof precisely and strictly, there are only two Sacraments in the Church of God, Baptism and the Bread, forasmuch as in these only, we find the signs ordained of God, and also the promise of remission of sins. But here because it may be, they will object and say, that Luther was but of a latter hatch, and but of less than one hundred years standing, let them hear what he saith that lived but in one age next after the Apostles, Tertullian by name, thus he wrote against Martion the Heretic: m Tertull. lib. 4. against Marti. How dost thou break marriage, neither coupling the man and the woman together; nor being coupled, otherwise admitting them to the Sacrament of Baptism, and thanksgiving. Note (saith the Translator) how he striketh away five of the Popish Sacraments, which of their own heads they have devised. Yea, and let them hear what he saith that lived in the next age after that, S. Cyprian by name, thus he saith: n Cypr. lib. 2. Epist. 1. ad Stephan. Then may they be throughly sanctified, and become the children of God, if they be new borne by both the Sacraments. Now in that he saith, both, it is clear, that he acknowledged but only two Sacraments. But why should we trouble the Reader any longer about this matter, seeing the question is resolved by these two Writers of their own. Bessarion and Paschasius? Bessarion saith, o Bessa. of the Euchar. We read that these only two Sacraments were delivered us plainly in the Gospel. Paschasius saith, p Pascha. of the Supper of our Lord. These be the Sacraments of Christ in the Catholic Church, Baptism, and the Body and Blood of our Lord. Therefore forasmuch as by Scripture, they cannot prove their five ceremonies to be Sacraments; nor by the ancient Fathers (before the rising of Antichrist) the number of Seven only; and that we have proved, that for four hundred years next after Christ, there was but only our two Sacraments in the Christian Church; that must needs be a counterfeit Christian Church, and of a latter hatch, that will be known to be the true Catholic Church, by retaining more than two, nay then three times two Sacraments. And that indeed it may more plainly appear, that by retaining more than two, it is not the true Church: one of the Popes own Pen men, describing the true Church by her own notes and marks, saith thus: * Nicol. Cusanus De potestate Ecclesiae Romanae, Epist. 1. In this sensible world that is here beneath, we must learn by sensible Tokens to know the very Church of Christ: for otherwise we are not able to reach the truth. And a little after: This Church standeth of them that declare by sensible and outward tokens, that they be partakers of Christ, as they be, that confess Christ to be the Son of God. And therefore this Church hath certain holy Tokens, or Sacraments, ordained to that end, that thereby we may know them that be of Christ, so fare forth as by such Tokens conjectural knowledge may be gathered. Therefore I say, That this Church of Christ, by this conjectural judgement is counted holy, notwithstanding wicked men and Hypocrites cover themselves under the same outward tokens. And what those tokens are, he expresseth in these words following: And receive Baptism, and the Lords Supper, as well as the Godly. And thus much for this point. Now let us see what we can say to the Sacrament of the Altar, or Mass. 3 Their Mass they would bear the world in hand, was the ordinance of Christ, and form and framed by the Apostles: and that Saint Peter said their Mass at Rome, and Saint james at jerusalem. But how true this is, these words of their johannes Boemos, will plainly demonstrate: q johan. Bohem. In his Book of the beginning of things. cap. 1●. The Mass (saith he) so call they the Sacrifice, was first used to be done in such simple sort, as is yet accustomed on Good-Friday, and Easter even, with certain Lessons before it: But than Pope Celestinus put to the office of the Mass. Thelesphorus, Gloria in excelsis: But Hilarius of Pictavia, made, Et in terra. Samachus ordained it to be sung. The Salutations which by the term of Dominus vobiscum be made seven times in the Mass, were taken out of the Book of Ruth, by Clement and Anaclet, and put in, in their places. Galasius made up all the rest to the Offertory, in the same order they be used, except the Sequences and the Creed: whereof Nicholas put to the first, and Damassus the next: according to the Synod of Constantinople. Another added the Confiteor: Gregory linked on the Offertory. Leo, the Preface. Gelasius the great Cannon, and the less. The Sanctus, blessed Sixtus: and Gregory the Pater noster. Sergius tacked on Agnus, and Gregory the post communion. The closing up of all with, Ite missa est, Benedicamus, Deo gratias, was Leoes invention. Now forasmuch as themselves witness, that their Mass was but the invention of man, and not fully framed and finished of more than six hundred years after the decease of all the Apostles: How untrue must it needs be, that Saint Peter and Saint james said this Mass, or that the antiquity thereof came from Christ and his Apostles? Now that we may see also whereunto it tendeth, and know the better how to answer unto it, let us observe their own definition: thus they define it. A propitiatory Sacrifice; a Sacrifice to satisfy God's justice for sin, and to reconcile him and his people together, by the daily, or often offering the body of Christ for the sins of the quick and dead. 4 Now touching this definition, we are advisedly to consider how it can possibly stand with the truth; for if it be of necessity unto salvation, to have the body of Christ daily, or oftentimes offered for sin; then is it certain, that Christ by the Sacrifice of his death upon the Cross, did not take it away: and then are all these Scriptures confounded, which deny it needful to have any more oblations for sin, or the body of Christ any more offered for the same: namely, where the Author to the Hebrews saith, Chapter 10.14. Heb. 10.14. Heb. 10.1. Heb. 9.26. For with one oblation hath he consecrated for ever them that be sanctified: and where he also saith, Chapter 10.10. We are sanctified even by the offering of the body of jesus Christ once made: and again, where he further saith, Chapter 9.26. Now in the end of the World hath he appeared once to put away sin by the sacrifice of himself: Heb. 10.18. and also where he concludeth of this point thus, Chapter 10.18. Where remission of these things is, there is no more offering for sin. Wherefore if it be true, that of necessity Christ must continually be offered for sin; then are these testimonies most untrue: but in that they are yea, and Amen, they most truly declare the definition of their Mass to be false, and that the necessity of daily sacrificing for sin, is not grounded upon the truth. Also seeing that under the Gospel, there must not only be but one only oblation for sin, but also but once offered, and that by Christ himself; the Papists are condemned for notorious heretics, that will have so many thousand oblations, and so many times offered by others, For do they not thereby make that one Sacrifice of Christ upon the Cross, as insufficient for the taking away of sin, as the daily sacrificing the bodies of beasts, and shedding the blood of Calves in Moses Law, which were daily offered, because they served only for sins past, and not for sins to come, and therefore as the holy Ghost saith, Hebrews 10. made nothing perfect? Wherefore who seethe not, but that the bringing into the Church the necessity of daily sacrificing for sin, bringeth in with it the utter overthrow of the efficacy of Christ's death and bloodshedding. But forasmuch as the holy Ghost (speaking of the daily offering of Christ for sin) saith Hebrews 7.27. Which needed not daily, as those high Priests, to offer up sacrifice, first for his own sins, and then for the peoples; for that did he once when he offered up himself: their daily sacrificing for sin, is not only superfluous and vain, but also most heretical and blasphemous. 5 But what shall we say now, have they nothing to answer? yea verily, for thus in effect they say: r Thomas of Aquine. De venerable. Sacra. Alter. cap. We acknowledge and confess, that Christ by the sacrifice of his death, freed us from the guilt of original sin (that is, from that one sin of Adam) but for the malediction of all our actual transgressions, that to be taken away by the blessed sacrifice of the Mass: which being true, then are we more beholden to their sacrifice, then to Christ's sacrifice. For if Christ by his sacrifice, took away only the guilt of that one sin, and left us guilty of many thousand sins; what hath he done for us? but the sacrifice of the Mass, 1. Epistle of john, 1. chap. 7 verse. which taketh away the whole multitude of our sins, that is it which we are beholden to indeed. But how true it is, that Christ by the sacrifice of his death and bloodshedding, cleansed us but from that one sin only, these words of Saint john will make it plain, where he saith, 1 Epistle, 1 Chapter, 7 verse. The blood of Christ cleanseth us from all sin: and also these words of Saint Paul; Titus 2 Chapter, 14 verse. Titus 2 chap. 14 verse. He redeemed us from all iniquity: and likewise these words, where he speaking of our condemnation by original sin, and the restoring us again by Christ, saith; Romans 5 Chapter, 16 verse. om. 5.16 ver. Neither is the gift so, as that which entered in by one that sinned: for the fault came of one offence to condemnation, but the gift is of many offences to justification. 5 Again, if it be true, that the suffering and death of Christ, served but for the healing the wound of original sin, and not also for our actual transgressions; then is not this true which the Prophet Esay saith, Chapter 43.5. He was wounded for our transgressions, he was broken for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed. Therefore it is very clear, that if the Papists doctrine be true, the doctrine of the Prophets and Apostles are merely false. But if we shall believe them, that Christ by his sacrifice upon the Cross, did satisfy the wrath and justice of God, for one part; and they by their sacrifice upon the Altar for another part, and so Christ with them, and they with Christ, as fellow-helpers and copartners together, do fully satisfy God's justice for all sin; how shall we believe the Prophet in another place? where (in the person of Christ) he saith, Esay 63.3. Chapter 63.3. I have trodden the Winepress alone, and of all people there is none with me. Or, that which the Author to the Hebrews saith of Christ, Heb. 1.3. Chapter 1.3. He hath purged our sins by himself: or that which he saith, Heb. 9.26. Chapter 9.26. He hath put away sin by the sacrifice of himself. Wherefore as I said, if we must embrace their doctrine for truth, then must we reject the doctrine of the Prophets and Apostles as erroneous. But what saith Saint Ambrose to this partnership in taking away sin? even thus he saith: s Ambrose in his 9 Book, 76. Epistle. The Lord remaineth alone; for no man can be partner with God in forgiving of sins, this is Christ's only office, that hath taken away the sins of the World. Therefore to restrain the power of Christ's sacrifice to that only one sin of Adam, that so the multitude of our transgressions might be done away by the sacrifice of their Mass, is utterly to overthrew the proper prerogative of Christ, and the whole virtue of his death and passion, in which the matter of remission of sins, justification, and salvation, doth only consist. For as the Apostle Saint Paul saith, Colossians 1.22. Colossians 1.22. In the body of his flesh through death, he made us holy and unblameable, and without fault in the sight of God: and set at peace, through the blood of his Cross, both the things in earth, and the things in heaven. Wherefore to bring in any other sacrifice for sin, but only the oblation of Christ's body broken, and his blood shed, and that offered by himself once for all; is utterly to overthrew all whatsoever Christ hath done for man's redemption; to cast men's minds into a doubtful wavering of their salvation, to prove the Prophets and Apostles false witnesses, and finally, to dissolve the whole harmony of the Scriptures, both Prophetical and Apostolical. Hebrews 9.14 For in that the holy Ghost saith, Hebrews 9.14. Christ offered up himself; it is clear, that no sacrifice can serve for sin, but where Christ himself is the Priest. Also seeing he saith, verse 22. Without shedding of blood, there is no remission of sins; Cap. 9.22. if Christ himself should come amongst us, and offer himself never so often, and not shed his blood, it could do us no good. Again, seeing he saith likewise thus of Christ, Verse 25. Not that he should offer himself often, Cap. 9.25. for than must he often have suffered since the foundation of 〈…〉; he offering himself never so often, without as 〈…〉 death, could do us as little good. Therefore w●●●●eeth not but that the sacrifice of the Mass, whereat Christ is not the Priest, nor in which the blood of Christ is shed, nor he suffering death, how often soever it be celebrated for our sins, profiteth just nothing at all, nor doth any good? Nay, rather who seethe not what hurt it doth, in that men are induced to look for that there, which indeed is not there to be had? For whereas they make the multitude to believe, that they sacrifice in their Mass the very body of Christ for their sins; the Scripture denieth him to be there, or any where else but in heaven. Heb. 10.12. For as the Author to the Hebrews saith, Chap. 10.12. This man after he had offered one Sacrifice for sins, sitteth for ever at the right hand of God, and from thence tarrieth till his enemies be made his footstool: which as Saint Luke showeth, Acts 3.21. is till the end of the World: and therefore how can they come by his body to offer in their Mass? As for that they say, it is easily to be come by, because by the words of consecration, the bread is transubstantiated into the body of Christ, and the wine into his blood; is easily confuted by Saint chrysostom, Theodoret, Pope Galasius, and their Bishop Fisher, Chrisostome saith, t Chrisostome Ad Caesatima Monachum. The bread when it is sanctified by means of the Priest, it is exalted to the name of Lords body, yet the nature of bread doth still remain. Again he saith, v Hom. 11. on Matthew. The very body of Christ itself, is not in the holy vessels, but the mystery thereof is there contained. Theodoret saith, * Theo. in Dialogue 1. The sacramental signs go not from their own nature after sanctification. Pope Galasius saith, x Gala. against Eutiches. There leaveth not to be the substance of bread and wine, nor the nature of wine. Their Bishop Fisher saith; y Fisher against Luther. No man shall prove by the very words of the Gospel, that any Priest in these our days doth consecrate the very body and blood of Christ. And a little after he saith. Neither is there any word found here (meaning in the new Testament) to prove that there is the true presence of Christ's flesh and blood in our Mass. So that by this who seethe not how impiously they delude the ignorant, in making them to believe that they have the body of Christ in the Pixe, or Priest's box, to sacrifice for their sins: and cause them also to commit idolatry, in adoring the bread for Christ? 6 Now therefore (Christian Reader) forasmuch as thou heardest before, that the holy Ghost maketh it a necessity, that so often as Christ is offered for sin, he must as often be crucified to death; it is clear, that the Papists necessity of daily offering, bringeth in with it, a necessity of daily crucifying and killing of Christ. Wherefore in ordaining an order of daily sacrificers of Christ; what else do they, but establish an order of daily crucifiers and killers of him? in which therefore it is evident, they show themselves much more horrible and vile, than judas did in betraying of Christ: For notwithstanding judas for filthy lucre delivered his Master to be crucified; yet did he not seek to procure an order for the continual crucifying of him: neither to justify his action, did he contend with the gain sayers; but with great horror of conscience, condemned it as evil, and after a sort repent, and brought again the money, the hire of his fact, and delivered it back to the owners: but these murderers; not only contend for the necessity of that they do; but also have received great sums of money, oftentimes to sacrifice, and consequently to crucify Christ: and yet have they not by restoring any part thereof, shown so much as that sign of judas his outward repentance. Moreover, it is very clear, that this their doings, hath a fare worse effect, than judas his action had; for judas his action (in respect of Gods determinate counsel,) furthered man's salvation: but the necessity of daily sacrificing for sin, (under the Gospel) utterly overthroweth man's salvation. Malac. 1.11. And yet notwithstanding, they stick not to say, that this is that Sacrifice of the New Testament, which the Prophet Malachi foretold, God had apppointed the Christian Gentiles, to offer unto him in every place: whereas it is clear it is meant of the whole spiritual worship and service of GOD under the Gospel, which consisteth of preaching, praying, and thanksgiving, as may plainly appear by these ancient Father's interpretations upon the same place of the Prophet. Tertullian saith, z Tertullian in his Exhortation unto Chastity. The pure Sacrifice that Malachi speaketh of, that should be offered in every place, is the preaching of the Gospel to the end of the World. Saint Hierome saith, a Hierome upon the first of Malachi. The Prophet Malachi meaneth hereby, that the prayers of holy people should be offered to God, not only in jewrie, but also in all places. Also justinus Martyr saith, b justinus Martyr, in Dialoguo cum Triphone. Esaias promised not the restoring of a bloody Sacrifice, but the true and spiritual Sacrifice of Praise and Thanksgiving. Therefore we see that the spiritual Sacrifice under the Gospel, is preaching, praying and thank esgiving. To conclude, whereas they would have made the world to believe, that their Mass (and the use thereof) is but the application, or applying of the Sacrifice of Christ's Death and Blood unto us: we see it tendeth to the utter destroying of Christ's Sacrifice, for that they make their Sacrifice of the Mass, the very substance of the thing itself. CHAP. X. Tending to resolve all men, that the words of Christ, in the sixth Chapter of Saint john's Gospel (touching the eating his flesh, and drinking his blood) are only but figurative speeches: as also those his other words, when he instituted the Sacrament, and delivering the Bread to his Apostles, said: Take, eat, this is my body which is given for you. 1 OUR Saviour Christ, john 6.59. teaching in the Synagogue at Capernaum, delivered these words unto the jews, saying: I am the living Bread that came down from heaven: If any man eat of this Bread, he shall live for ever: and the Bread that I will give, is my flesh, which I will give for the life of the world. Verse 51. Again, Except ye eat the flesh of the Son of Man, Verse 53. Verse 54.55.56.57. and drink his blood, ye have no life in you. And again, Whosoever eateth my flesh, and drinketh my blood, hath eternal life, and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed: he that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. As the living Father hath sent me, so live I by the Father; and he that eateth me, even he shall live by me. 2 Now in these words (Christian Reader) we are chief to observe these three things. First, that the scope and drift of our Saviour Christ, was to induce the jews to have understood, that he was the second person in the Godhead, equal with the Father; and that it was of necessity unto salvation, that they should eat and feed on him, as he was God. And this is it which he said. I am the living bread which came down from heaven: If any man eat of this bread, he shall live for ever. Secondly, he would they should have known, that he being the second person in the Godhead, had taken into his divine nature flesh and blood: and that it was also of as great a necessity unto salvation, that they should eat and drink the same, and feed on his flesh and blood. And this is it which he also said. Christ must be eaten as he is God, as he is man, and as he is both God & man. Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Thirdly, he would they should have perceived, that as he was both God and man, so it was also of as great a necessity unto salvation, that they should feed on both his natures vnitedly together. And this is it which he further said unto them. He that eateth me, even he shall live by me. By which we see it evident and plain, that none can be saved, but those that do eat Christ; not only as he is God, but also as he is man; and also as he is both God and man. Eaten then he must be of necessity, (as both the Papists and we confess) but the manner how he must be eaten, is all the matter in question; whether spiritually by faith, or corporally with the mouth and teeth. 3 The jews supposing Christ had been man only; when they heard him say he was the bread of God that came down from heaven to give life unto the World, To eat & feed on Christ's flesh, is to believe that by the suffering in his flesh, he took away the sin of our flesh. and that he that did eat thereof, should not die; they were offended: but when he added further, and said; And the bread that I will give, is my flesh, which I will give for the life of the World, of which whosoever shall eat, shall have everlasting life; they raged and murmured among themselves, saying. How can this man give us his flesh to eat? This is an hard saying; who can hear it? But when our Saviour perceived their carnal understanding, in which they so grossly erred in the manner of eating, by imagining they should have eaten him with their mouths and teeth, as their Fathers did eat Manna; then in the 58. verse fully to resolve them, that he meant no such kind of eating, he said. The jews erring in the manner of eating, could profit nothing by the matter they should eat. Not as your Fathers did eat Manna. And yet more fully to resolve them, that indeed he meant a spiritual kind of eating; in the 57 verse he said plainly thus: As the living Father hath sent me, so live I by the Father, and he that eateth me, even he shall live by me. By which words he declared unto them, that as he did not live carnally by the Father, but spiritually; so should they live spiritually by him. Howbeit, The cause was, they would none of his interpretations. such was their perverseness, that they would none of his interpretations, but because he had said, they must eat his Godhead, they would no otherwise understand, but that he meant, they should eat it carnally; and also because he had said they must eat his manhood, they would no otherwise, but that they should eat his flesh corporally: then said Christ further unto them, It is the spirit that quickeneth, the flesh profiteth nothing: Meaning as they understood it should be eaten; for otherwise his flesh was as profitable as his Godhead (unto those that did eat it after that manner as he meant) else would he not have said. Whosoever eateth my flesh, hath eternal life: and except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. But therefore they failing in the manner, could profit nothing by the matter they should eat, The manner wherein they erred, Christ himself showeth, Verse 64. and the manner wherein they failed, he declared in the 64. verse, was, because they did not eat him spiritually by faith. For said he: But there are some of you which believe not. 4 Thus then we may be fully resolved, that the manner of eating which Christ meant, was spiritually by faith, which he made plain unto them, not only in that 64. verse, but almost throughout the whole Chapter: for we may there see, that whensoever he spoke of eating; still he added believing; only to manifest unto them, that by eating, Eating and believing, is both but one thing. he meant believing. Also that they might the more plainly have understood, that by eating and believing, he meant but one, and one only thing, he expounded it unto them, by that one only effect, which he declared, both eating and believing hath. For as in the 54. verse, he said: Whosoever eateth my flesh, and drinketh my blood, hath eternal life, and I will raise him up at the last day. So in the 40. verse he said: This is the will of him that sent me, that whosoever seethe the Son, and believeth in him, should have everlasting life; and I will raise him up at the last day. Wherefore seeing he shown them so plainly, that the effect of eating and believing, was but one and the same thing, they might the more easily have understood, that by eating and believing, he meant but only one and the same thing; and so consequently, that they should eat him spiritually by faith, and not after a carnal and corporal manner. 5 And thus (Christian Reader) have we found out the true meaning of those words of Christ, touching the eating and feeding on him: even by conferring place with place, and verse with verse; which is doubtless the most surest way for the bringing the truth to light, even by expounding one Scripture by another. For as Saint Chrisostome saith; a Chrisost. in his 12. Hom. Genesis. The holy Scripture expoundeth itself, and suffereth not the Reader to err. And as Saint Augustine saith; b August. in his Bocke of questions, 83. the 69. quest. The circumstances of the Scriptures, is wont to give light, and to open the meaning. As also in another place, c 3. Book, 29. Chap. of Christian doctrine. Dark places are to be expounded by more plain places. The surest way of expounding the Scripture, is to expound one Scripture by another. But the Papists refusing to take this course, have most grossly erred in the true understanding of Christ; and also most ignorantly charged us to hold that heresy of those obstinate and blind Capernaites, whereas indeed, themselves hold the heresy. For their heresy was (as we see) that Christ meant a corporal kind of eating, even as they hold; but we hold clean contrary: and therefore not we, but they are of the fellowship of those first Authors of that heresy; who as the Text declareth, did therein so fall from Christ, as that they forsook his company. Wherefore, all that will wilfully fall away from Christ, let them with those cavilling Capernaites, hypocritical Disciples, and our counterfeit Catholics, hold that heresy. 6 But now forasmuch as it is an usual thing with them, whensoever they see themselves convicted by Scripture, to tell us, that no Scripture is of any private interpretation; and therefore unless we can show them, that the same Scripture is so expounded by the ancient Fathers, they will not admit it, be the sense made never so plain: Let them therefore hear how the ancient Father's testimonies do expound those words of Christ. 7 Saint Origine writing upon those words. Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you, saith; d Origen in his 7. Hom. upon Leviticus. Consider that these things written in God's Book, are figures, and therefore examine and understand them as spiritual, and not as carnal men: for if you understand them as carnal men, they hurt you: for even in the Gospel there is found a letter that killeth: for if you follow the letter or words of this that Christ said; Except ye eat the flesh of the Son of man, and drink his blood, this letter killeth. Again, Origine upon the same words saith: e Orig. in his 7. Book upon Leviticus. This letter killeth; but if thou take it spiritually, it killeth not but in it is a quickening spirit: understand therefore spiritually those things that be spoken. Also Saint Augustine upon the same words saith: f Augustine in his 3. Book of Christian doctrine. Now this saying of Christ, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you, seemeth to command a heinous and a wicked thing, therefore it is a figure. Again, writing upon those words: It is the spirit that quickeneth, the flesh profiteth nothing, thus he expoundeth them. g Upon the 98. Psalm. Ye shall not eat this body that ye see, neither shall ye drink that blood that they shall shed which crucify me; I have commended unto you a certain Sacrament, being spiritually understood, it will give you life. Again, h In his 27. Treatise upon john. When you shall see the Son of man ascend up where he was before, then shall you understand that he giveth not his body in such sort as ye imagine, neither that he is to be consumed by bits and morsels. Also fully to resolve all true Christians that Christ meant, that none could eat him effectually unto salvation, but such only as eat him spiritually, he saith; i In his 26 treatise upon john. He that eateth inwardly, not that eateth outwardly; he that eateth in heart, not that presseth with the teeth: to believe in Christ, that is the eating the bread of life; prepare not your mouths, prepare your hearts. And again he saith; k In his 26 treatise upon john. Our Lord called himself the bread that came down from heaven, exhorting us to believe in him; for to believe in him, that is the eating the bread of life: he eateth that believeth in him. Also in reproving all those in particular, that would eat Christ carnally, he saith: l In his Book against the jews, 9 cap. Why dost thou prepare thy belly and thy teeth, believe, and thou hast eaten. Therefore saith Saint Chrisostome, m Chrisostome in his 46. Hom. upon john. If any man understand those words of Christ carnally, he shall surely profit nothing thereby; for what mean these words: The flesh profiteth nothing, he meant not his flesh, God forbidden; but he meant of all these that fleshly, and carnally understand those things which Christ spoke, and what is carnal understanding else, but to understand them as they be spoken? And therefore it is which in another place he saith: n In his 14. Hom. upon john. God will not that we understand the words of holy Scripture simply and plainly as they lie, but with great wisdom and discretion. And that indeed it may more plainly appear, that by retaining more than two, it is not the true Church: one of the Popes own Penmen describing the true Church by her own notes and marks, saith thus. * In joh. Hom. 39 In this sensible world, that is here beneath, we must learn by sensible tokens to know the very Church of Christ: * Nicol. Cusaenus, De potestate Ecclesiae Romana, Epist. 1. For otherwise we are not able to reach the truth. And a little after. This Church standeth of them, that declare by sensible and outward tokens, that they be partakers of Christ, as they be, that confess Christ to be the Son of God. And therefore this Church hath certain holy tokens, or Sacraments, ordained to that end, that thereby we may know them that be of Christ, so fare forth as by such tokens conjectured knowledge may be gathered. Therefore I say, That this Church of Christ, by this conjectural judgement is counted holy, notwithstanding wicked men, and hypocrites cover themselves under the same outward tokens. And what those tokens are, he expresseth in these words following: And receive Baptism, and the Lords Supper, as well as the godly. And thus much for this point. Now let us see what we can say to the Sacrament of the Altar, or Mass. And thus we see that those words of Christ, are spiritually to be understood, and not carnally, as the Papists understand them: neither do I see how they can properly apply those words to the Sacrament; for that we see, the scope and drift of Christ, was only there, to draw them to the knowledge of him, as he then was, to wit, both God and man, and that he being God, was become man, to satisfy the wrath and justice of God for man, in the same flesh that man had offended in, that so they might have believed, that he was the same Messiah and Saviour, foretold by Moses, on whom they did rely: but no one word of the Sacrament: therefore it seemeth to me, those words do not directly concern the Sacrament, or Sacramental eating. And the rather also may they be of my mind, for that these of their own side, have thus written, Michael vehe o Michael vehe contra Lutherum. of eating the Sacrament, Christ in the sixth Chapter of Saint john, spoke nothing. And this he there proveth. Their Doctor Doring saith: p Doring. in Psal. 110. That saying hath no foundation, or warrant in the words written by Saint john. Therefore to speak of the receiving of the Sacrament, in true understanding, it hath no force. And a little after. For this was spoken long before the Sacrament was ordained. Therefore out of those words, they can make no good proof, touching the communion of the Sacrament, seeing the Sacrament at that time had no being. Wherefore let us now come to the words, which properly and directly appertaineth to the Sacrament, or Sacramental eating. Which when Christ delivered the Sacrament to his Apostles, were these. 1 Cor. 11.24. Take, eat, this is my body, which is given for you: or as Saint Paul saith: Which is broken for you. 8 Now touching these words (Christian Reader) which they would have also literally to be taken, and not figuratively to be understood, it will plainly appear, that they are but figurative speeches. First, for that when as Christ delivered the bread, and said, Take, eat, this is my body, which is broken for you; his body was not then broken, but was broken the next day after. Secondly, for that it was his very body that delivered the bread, which he called his body, and it is certain he had not two bodies: therefore in calling the bread his body, and the wine his blood, they were only such figurative speeches, as he used at other times; as when he called himself a door, john 10.7. john 15.1. john 10.11. Apoc. 5.5. Apoc. 14.1. Gen. 33.20. judg. 6.24. Rom. 4.17. a vine, a shepherd, etc. and where he is called a Lion, a Lamb, etc. And as are used in many other places of the Scriptures, as Genesis 33. Where jacob called the Altar which he had set up; The mighty God. And likewise in judges the 6. where Gideon called his Altar jehovah: which were none of them so, but figuratively. And therefore it is which Saint Paul saith, Romans 4. God calleth those things which be not, as though they were: even as himself also did, when he called the stony Rock Christ: which as Saint Augustine saith; q August. in his 57 question upon Levit. Gen. 17.10. Was not Christ by substance, but by signification. And as God himself did, Genesis 17. where he called circumcision, which was but the Sacrament, or sign of his covenant, The Covenant. Therefore it is certain, that those words of Christ, in calling bread his body, and wine his blood; were but the like figurative speeches. And that the Reader may be the more fully resolved, that they were indeed but figurative speeches, let him diligently observe these testimonies of the ancient Fathers. 9 Tertullian saith; r In his Book against Martion. jesus took bread, and giving it among his Disciples, made it his body, saying: This is my body; that is to say (saith he) a figure of my body. Saint Ambrose saith, s Ambrose 4. Book 5. Cham of Sacraments. The Priest saith; Make unto us this oblation to be acceptable, which is the figure of the body and blood of Christ. Theodoret saith; t Theodoret in his 1. Dialogue. It is clear that they are the figures of those things whereof they bear the name. So that howsoever, as Saint Cyprian saith: u Cyprian de unction Chrismatis. Christ in his last Supper gave to his Apostles, with his own hands, Bread and Wine, which he called his Body and Blood, yet on the Cross he gave his very body to be wounded with the hands of Soldiers, that the Apostles might declare to the World, how, and in what manner, bread and wine may be the flesh and blood of Christ, and the manner he strait ways declareth thus: that those things which do signify, and those things which are signified by them, may be both called by one name. And therefore it is also which Saint Augustine saith; * August. 57 question upon Levit. A thing which signifieth, is wont to be called by the name of the thing which it signifieth. And in another place, x In his 23. Epistle to Benifacius. For if Sacraments had not some similitudes or likeness of those things whereof they be Sacraments, than they should be no Sacraments at all; but for their similitude and likeness commonly they have the names of those things whereof they be Sacraments Therefore (saith he) after a certain manner of speech, the Sacrament of Christ's body, is Christ's body, the Sacrament of Christ's blood, is Christ's blood. And in another place thus; y In his 18. Book, 48. Cham of the City of God. All signs and tokens, seem in a manner to bear the persons of the things themselves, that they signify: So the Apostle saith; The Rock was Christ, for that the Rock whereof it was spoken, signified Christ. And thus we see the matter made as clear as the Sun that shineth at noon day; that those words of Christ, in calling bread his body, and wine his blood, were only but figurative speeches: and therefore the bread and wine, are only but figures of his body and blood. But yet forasmuch as the Antichristians have so besotted the multitude, in making them to believe, that after the words of consecration, the bread and wine is transubstantiated into the natural body and blood of Christ; let us hear a little further what the Fathers say more fully to this point. 10 Saint Ambrose hereof saith thus: z Ambrose in his Book of those things that are declared by the misteries, the last Chap. Before consecration, another kind is named: but after consecration, the body of Christ is signified. Theodoret saith: a Th●odo. in his 1. Dialogue. Christ did honour the visible tokens with the names of his body and blood, not changing the nature, but adding grace unto nature. Again he saith; b In his 2. Dialogue. The sacramental signs go not from their own nature after sanctification. Also Saint Chrisostome saith: c Chrisost. ad Caesatium Monachum. The bread before it be sanctified, is called bread; but when it is sanctified by the means of the Priest, it is delivered from the name of bread, and is exalted to the name of the Lords body, yet the nature of bread doth still remain. And therefore in another place he saith plainly thus: d In his 11. Hom. upon Matthew. The very body of Christ itself, is not in the holy vessels, but the mystery or sacrament thereof is there contained. But that which is more than all this, the Pope himself saith, even Gelasius by name: e Gelasius against Eutiches. There leaveth not to be the substance of bread and wine, or the nature of wine: and indeed the image, or representation of the body and blood, and the likeness thereof, is published in the ministration of the mysteries. Therefore it is which their Bishop Fisher saith: f Fisher against Luther. No man shall be able to prove by the very words of the Gospel, that there is the true presence of Christ's flesh and blood in our Mass. To conclude, Saint Augustine saith: g August. in his Book of profit of repentance. It is a dangerous matter, and a servitude of the soul, to take the sign instead of the thing that is signified. And here have we sufficient experience in the Papists, who by taking the sign for the thing itself, commit most horrible idolatry, in adoring the bread for Christ. CHAP. XI. Tending to resolve all men, that we ought not to pray to Saints, but to God only: neither to worship Saints, but God alone: And that it is Sacrilege to do either. 1. A Great part of the World (Christian Reader) hath of long time been carried away with the multitude of Popish delusions, amongst which this is one. Namely to say: We must go to God by the mediation of Saints, as by noble men we go unto a King. Hereby have they drawn the people to impart the glory of the Creator, to the creature: even to pray to Saints, whereas they should pray only to God. For so hath the Lord commanded us, saying, Psalm 50. Psalm 50.15. Call upon me in the day of thy trouble, and I will hear thee, and thou shalt glorify me. Now therefore seeing the Lord commandeth us to come unto him, why should we go first to any other, yea, first or last? Again, seeing the Lord accounteth it a part of his glory to be prayed unto, is it not a stealing from him a chief part of his glory to pray unto others? yea, verily. And therefore all those that make any intercession to Saints, can no more look to obtain any good at the hand of God, than thiefs can look to obtain good at the hands of those from whom they rob and steal. 2 Our Saviour saith, Matthew 23. One is your Doctor, Matthew 23.8. Acts 3.22. 1 Cor. 1.30. even Christ. Saint Luke saith, Chap. 3. Him must we hear in all things. Saint Paul saith, 1 Cor. 1. He is our wisdom. Now if Christ be our Doctor and Teacher, and him whom we must hear in all things, and also our wisdom by which we are to be directed: then ought we to learn of him, both to whom we should pray, and also the manner how to pray. And hereof have we a plain example in the Apostles, who knowing that the whole World was to be taught by him, desired him to teach them how to pray. Luke 11. ●. Master (said they) teach us to pray, as john also taught his Disciples: and Christ being as willing to teach them, as they were to learn, began thus to instruct them, not only in the manner how, but also to whom they ought to pray. When ye pray (said he) pray unto your Father which is in secret, and he shall reward you openly. Again (said he) After this manner pray ye. Matthew 6.9. Our Father which art in Heaven, etc. Now if Christ were wise enough to teach his Apostles, then are we to learn by his directions, not only not first to go to Saints, but not at all, but only to God the Father of Heaven. Wherefore then this utterly condemneth the Papists of most wretched impiety, that will teach men first to go to Saints. Also it flatly condemneth them of arrogancy, in taking upon them to be wiser than Christ; who in his heavenly wisdom, knew best how to instruct God's children in the right way, for the most speedy and surest obtaining their petitions. 3 It was not without great cause (Christian Reader) that St Paul said: Christ is our wisdom. For had ●e sent us to the Saints departed, yea, had he picked out of all the Patriarches and Prophets, Abraham the Father of the faithful, to have prayed unto, that by his mediation we might have come to God, what had it availed, seeing the Prophet Esay saith, Chap. Esay 63.16. 63. Abraham is ignorant of us, and Israel knoweth us not? Yea, seeing Solomon the wise, saith; The dead know nothing at all? But therefore we see Christ did it not; otherwise, he should have condemned himself of Popish ignorance, in sending us to seek help at their hands, who are ignorant of us, and knoweth not how to do us any good. Saint Augustine reproving those heretics of his time (which sought for help of the dead) declared plainly unto them, that they did but delude themselves, and spend their labour in vain; for said he: a August. in his Book of the spirit & soul 29. The souls of them that be dead, are there where they do not see, nor hear, what things are done, or chance in this life: Such is the care they have for the living, that they know not what we do, even as our care is for the dead, that we know not what they do. And therefore it is, which in another place he saith: b In his Book of freewill. We are not commanded to go to any creature, that we might be made blessed; but to the Creator and maker of all things, of whom if we be persuaded otherwise then the truth is, we are deceived with a damnable error. Saint Chrisostome likewise, having to deal with the same kind of heretics, that supposed they could not come to GOD, but by the means and mediation of Saints, thus reproved their error, saying; c Chrysost. in his Serm. of going forward of the Gospel. There is no need of a Porter, or Mediator: say only, Lord have mercy upon me: we have no need of an Advocate with God, nor of any running or gadding about, for to speak saire unto others; for although thou be alone, and without an Advocate, and pray unto God by thyself, thou shalt obtain thy petition. For God doth not so easily hear us, when others pray for us, as when we pray ourselves, although we be full of much evil and unrighteousness. And yet to prove that we are indeed sooner heard when we pray ourselves, then when others pray for us, he bringeth the example of the woman of Canaan, of whom he saith unto us thus: d In his 2. Hom. of the woman of Canaan. Thou seest how Christ denied and put her back, when other men prayed for her (meaning the Apostles) but as soon as she cried for her boon and gift, he granted it. Behold (saith he) the wisdom of the woman: she prayeth not to james, she intreateth not john, she goeth not to Peter, she did not get herself to the company of the Apostles, she sought for no Mediator. By which he giveth us to understand, that the most surest way for the obtaining our requests, is to pray to God ourselves, and not to trust to spokesmen: for as Saint Ambrose saith; e Ambrose in his Book upon the 1. Chap. t. the Romans. To obtain God's favour, from whom nothing is secret, as knowing what every man is meet to have, we need no spokesman, but a devout mind, for wheresoever such a man speaketh to God, God will hear him. By which we see, how vain a thing it is to say; We cannot come to God, but by the mediation of Saints. Yea, the same Father, in the words going before, doth prove such speeches but vain, and to proceed out of the mouths, not only of vain men, but of a perverse Sect past shame. For saith he; f Ibidem. Men through shame use accustomably every where this miserable excuse, why they neglect to come to God, saying, that by them we go to God, as by Noble men we go unto a King. Ambrose accounted it treason to God, to make Saints intercessors unto him for us. And then flouting them for their foolery, he thus finisheth up his speech, saying. Well said; is there any man so mad, or so unmindful of his health, to give unto a Noble man the honour due unto a King only? for that if any in such sort behave themselves, they are justly condemned as guilty of treason. And (saith he) shall these men not think themselves guilty, which give the honour of the name of God, unto a creature, and forsaking their Lord, do worship their fellow servant? as though there were any thing greater than God, to whom a man might do service. For therefore (saith he) do we go to a King by tribunes, and Noble men; because the King is a man, and knoweth not whom he may be sure to trust. And indeed for diverse causes, it is not meet that every man should have free access into the King's privy Chamber, and chief for fear of treason against his person, as experience doth plainly teach us; and as no doubt it would soon be seen, if our invocators of Saints might have free passage. Nevertheless, where is there any such decree made, that no man may speak to the King, but by some Noble man? Doth not the King allow any man or woman to deliver their Petitions unto him with their own hands, wheresoever they meet him? and is there any other decree made by God, to debar any from delivering their Petitions unto him by their mouth? Therefore what ground of truth have they, to debar men from going to God, without having some one Saint or other, to be their Advocate, Mediator, or intercessor? 4 All the Principles of Popish Religion (Christian Reader) they say they hold by antiquity, The antiquity of this heresy. of which this is one: for we see it was sprung up twelve hundred years ago: and therefore no marvel though they claim it by antiquity. Nevertheless, it was not so ancient, but that as we see, it was as anciently confuted, and condemned for sacrilege and treason to Gods own person, both by the Scriptures and Fathers. No Patriarch, Prophet, or Apostle, ever prayed one to another. Neither yet was it so ancient, as that they can prove, that any one Patriarch, Prophet, or Apostle, ever prayed one to another, which if they had done, we see they had been condemned by the ancient Fathers for thiefs and traitors to God, as they condemned those heretics of their time, and the counterfeit Catholics of our time, who most perversely withstand the manifest truth of the Scriptures, which allow no more Advocates, Mediators, or Intercessors, than there are Gods, which is but one; and he only, which is partaker of the natures both of God and man, as we shall now see evidently proved. Saint Paul, 1 Timothy, 1 Tim. 2.5. 2 Chapter, saith: For there is one God, and one Mediator between God and man, the Man Christ jesus. Upon which words Saint Augustine wrote thus: g August. lib. 2. cap. 8. to Paermeni. Paul (saith he) maketh not himself a mediator between God and the people, but willeth them to pray one for another. Also in another place, to show that none can be Mediator between God and man, but he that is both God and man, he saith; h Upon the 134. Psalm. Thou O man couldst not come to God, until God became man, that thou being a man, mayest come to God; and he was made Mediator of God and man, the man Christ jesus. Again, in another place he faith: i In his Hom. of Sheep, the 12. Chap. One Mediator between God and man, etc. and he was God with the Father, and was man with men. The manhood is no Mediator without the Godhead. And in another place thus: k In his Enchiridion to Laurence the 108 Chap. We could never have been delivered by that only mediator of God and man, the Man Christ jesus; unless he had been God also. So that who seethe not, but that he that is not both God and man, is not allowed to be Mediator between God and man? And thus much out of the words of Saint Paul, and Saint Augustine upon his words. Now let us hear some others upon this point. 5 Theophilact writing upon the same words of Paul, saith thus: l Theophi. upon 1 Tim. 2. Chap. That the Mediator should be the Son of God it was requisite, for he should be the reconciliation and perfect mediator, for he is a mediator of two: for he put himself as a mean or middle thing, to join contrary things together. Therefore he is the Son of God, and Mediator of men; for he is partaker of both natures. And hereof it is which Saint Chrisostome saith: m Chrisost. upon 1 Tim. a Chap. The Mediator ought to be joined by society of them both, of whom he is Mediator, for it is the part of a Mediator, to be partaker of them both of whom he is Mediator. And a little after, he concludeth thus: For it was requisite that such a Mediator should speak with God. Also hereof it is which Saint Cyrill saith: n Cyrill in his 12 Book, 10. Chap. of Treasure. Christ jesus is Mediator between God and man, not only because he hath reconciled man unto God; but also because he is naturally and substantially both God and man in one person. And after this manner (saith he) God hath reconciled us unto him for otherwise how could Saint Paul say, that there is one Mediator, Christ jesus? Wherefore then, seeing that none can be Mediator between God and man, but he that is both God and man, no Saint can be Mediator. And thus much of Saint Paul; now let us hear what Saint john saith, and the ancient Fathers upon his words. 6 Saint john in his 1. Epistle, 2. Chapter, saith: 1 john, 2 Cham 2 verse. If any man sin, we have an Advocate with the Father, jesus Christ the Just, and he is the reconciliation for our sins. Upon which words Saint Augustine saith; o August. in his first Treatise upon the Epistle of S. john. He did not say, ye have an Advocate with the Father, but we have: Neither did he say, ye have me for your Advocate: But brethren, we have an Advocate with the Father, jesus Christ the righteous, and he is the reconciliation for our sins. He that hath holden this (saith he) hath holden no heresy he that hath holden this, hath committed no schism. And a little after (speaking of Saint john) he saith thus: He had rather put himself in the number of sinners, that he might have Christ his Advocate, then put himself an Advocate, whereas Christ should be his Advocate, and be found among the proud men that shall be damned. And for conclusion of Saint john's words, thus he saith in another place: p August. in his 2. Book, 8. Ch. against Parmenian. If Saint john would say, this have I written unto you, that ye sinne not; and if you sin, ye have me your Advocate before God, and I will entreat for you, what good and faithful Christian could abide him, as the Apostle of Christ, or rather not think him to be Antichrist? And thus (Christian Reader) thou seest that to allow any other then Christ to be an Advocate, Mediator, or Intercessor, between God and man, is to allow heretical, Antichristian, and damnable doctrine. And to affirm the Saints in heaven to take this office of Christ upon them, is a part of that blasphemy mentioned, Reuel. 13.6. even to blaspheme them that dwell in heaven. 7 That ancient Father Epiphanius, describing the alone and true Mediator, saith: q Epiphanius, fol. 433. For the Mediator of God and man, is thus; being God, and made man, not having changed his nature, but according to both of them, he is Mediator. But what should we stand to cite any more testimonies out of the Fathers, seeing some of their great Doctors and canonised Saints affirm the same? Their Abbot Saint Bernard saith thus: r Bernard in his 3. Serm. of the Annunciation of the Virgin Mary. This Christ jesus is the true and faithful Mediator, as in one person of God and man. Also their Saint Thomas of Aquine saith: s Thomas of Aquine upon the 1. Tim. 2 Chap. It may be said, that Christ is a Mediator according to both natures; that is to say, as touching his Godhead and manhood, inasmuch as he is God and man: for because that he that is a Mediator, aught to take part of both natures, and these are God and man. Now therefore, if there had been no one ancient Father to have proved our assertion, yet these two their canonised Saints, had been sufficient. Wherefore we see how vain the Papists are, to pray to Saints, and to make them their Mediators to God. 8 It is a world to see that men so wise and learned, should be so besotted in their senses, as to imagine, that Christ himself should not be all, and altogether fully sufficient by his only intercession, to reconcile men unto God, seeing the Author to the Hebrews saith, Chapter 7. Hebrews 7.25. He is able also perfectly to save them that come to God by him, seeing he liveth ever to make intercession for them. Doubtless, if Christ had not known himself wholly sufficient, he would not have said, john 14. No man cometh to the Father but by me. john 14.6. john 16.23. Neither would he have said, john 16. Whatsoever ye shall ask the Father in my name, he will give it you. Wherefore seeing Christ is sufficiently able to save by his intercession, those that come to God by him: and that none can come to God but by him: and that those things which we ask in his name, we shall obtain; why should we delude ourselves, in seeking reconciliation by the intercession of others? Nay, we now see plainly, that those are deceived, which hold not Christ all-sufficient, but will therefore go to God by others, and that seek to obtain their requests in the names of others. But I marvel what hope they can have to obtain their Petitions, which pray to God in the name of others, seeing Christ commanded them to pray in his name. Saint Cyrill saith: t Cyrill in h●e Book upon the r. of Esay. We must pray in the name of our Saviour, if we will look to be heard of the Father. And in another place he rendereth his reason, saying; u In his Book of right faith. For why is it more meet to give Saints their ask, and grant them their petitions, then for him which is only by his own nature, and truly God? Saint Augustine saith: * August. in 108. Psalm. All prayers that are not made unto God by Christ, not only doth not put away sin, but also are turned into sin. So then, if to pray in the name of any but Christ, be to cause our prayers to be turned into sin, and so to provoke God to wrath; why should we, nay, how dare we pray in the name of others? Yea, and why will we be made such fools, as to ask any thing of the dead Saints, which can neither give, nor grant our requests? If we pray to God in the name of Christ, he hath promised, john 14. Chapter, that both his Father and he will hear our petitions, and grant our requests. And this is it which Saint Cyrill saith of Christ: x Cyrill in his 11. Book upon John. He put to in my name, to show that he was a Mediator, and a granter, and a giver with God; which prerogative no Saint hath. 9 Again, forasmuch as Christ himself saith, john 10. By me if any man enter in, he shall be saved: and in the 1. verse. He that entereth not in by the door into the sheep fold, but climbeth up another way, he is a thief and a robber: it is clear, that all those that enter into the Church, by any other way then by Christ, or into the Kingdom of Heaven, by the means and mediation of Saints; they are but thiefs and robbers: therefore if they repent not, and forsake their error, they shall be sure to have their part and portion with thiefs and robbers: And thus much touching praying to Saints. Now a word or two touching the worshipping of Saints: which we will but briefly touch, because the matter is so plain in the Scriptures, that nothing can be made more plain to be erroneous; therefore it need not any long discourse. 10 In the 14. Acts 14.8. to the 16. Chapter of the Acts of the Apostles, mention is made that Saint Paul having healed a cripple that was borne lame, the people did so admire thereat, that they supposed Paul and Barnabas to have been Gods come down from Heaven in the likeness of men; whereupon (as the Text saith) They brought Bulls with garlands; beasts bedecked with flowers, to have sacrificed unto them, of which (as the Text also saith) When Paul and Barnabas heard, they rend their , and ran in among the people, crying, and saying: O men, why do ye these things? we are even men subject to the like passions as ye be. By which it is clear, it was not lawful to worship the Apostles; if not the Apostles, than not any other Saint. Reuel. 19.10. Also in the 19 Chapter of the Revelation, the Text declareth, that Saint john fell down before the feet of the Angel, to have worshipped him; but he said unto him, see thou do it not, I am thy fellow servant, and one of thy brethren, which have the testimony of jesus: worship God. Now therefore, if neither the holy Apostles of Christ, nor the glorious and unspotted Angels of Heaven may be worshipped; how may any other inferior Saint be worshipped? Wherefore, this utterly condemneth the Papists of most pestilent perverseness, that will so directly, contrary to so evident a truth, teach men to worship Saints, yea, and not only so, but that which is most horrible to hear, the very dumb pictures and Images of Saints. 11 Saint Augustine (writing against Fostus the heretic) bringeth in these two places of Scripture, to prove that it is not lawful to worship Saints; for said he, y August. an his 20. book against Faustus, Chap 201. The very Saints themselves, whether they be dead men, or Angels, will not have honour given to them, which only is due to God. This (saith he) appeareth in Paul and Barnabas, when the men of Licaonia, astonished at their miracles, would have done sacrifice unto them, as if they had been Gods: For they renting their garments, confessing and persuading them that they were not Gods; forbade such things to be done unto them. This (said he) appeared also in the Angels, as we read in the Apocalypses: The Angel forbidding himself to be worshipped. And therefore in another place he saith: z In his Books of true Religion, 55. Chap. Let not the worshipping of dead men be counted holiness among us. And a little after: The thing that the highest Angel worshippeth, must also the lowest man worship. Let us believe this, that the best Angels, and the most excellent Ministers would that we should worship one God with them. That ancient Father Epiphanius, speaking against old doting and ignorant women, which then worshipped the Virgin Mary, saith; a Epiphas in his 3. Book of Heresies, 59 heresy. Let no man eat of this error, touching Saint Mary: For though the tree be fair, yet is not this fruit to be eaten. Although Mary be beautiful, and holy, and honourable, yet is she not to be adored and worshipped: but these women worshipping Saint Mary, renew again the sacrifice of wine, mingled in the honour of the Goddess Fortuna, and prepare a Table for the Devil, and not for God. Also Saint August. writing against Maximinus the Arian Bishop, saith; b August. in his 1. Book against Maximinus. If we should make a Temple for an holy Angel, should we not be accursed from God, and the truth of Christ, and from the Church of God? because we exhibit that service to a creature, that is due to God alone. By which then who seethe not, but that to worship Saints, yea, though not with Lateria, but with hyperdulia, is to make ourselves the accursed of God: for in God's divine worship and service, he will have all, or none: even as our Saviour himself saith, Matthew 4. Thou shalt worship the Lord thy God, and him only shalt thou serve. And yet besides the worship done to all other Saints: in their rosary, they have twelve parts of spiritual worship, of which ten is given to the Virgin Marie, and but two to God. And notwithstanding the worshipping of Saints was forbidden, both by the Apostles, and the Angel, and condemned by these ancient Fathers for devilish and damnable (long before the Popish Church was) yet after they had a Church, and that Antichrist the Pope was installed in his throne, (that he might share with God, herein, as in other parts of his glorious prerogatives) this was established for one principle of Popish Religion. And thus much touching praying to Saints, and worshipping of them. CHAP. XII. Tending to resolve all men, who were the first founders of the Doctrine of Purgatory, & the first place of Scripture that was brought to confirm the Doctrine, and to prove a third place of rest for the souls departed: and how soon it had corrupted the Church, and confounded the judgements of the ancient Fathers: and what confusion it hath bred amongst the Papists themselves: and how it tendeth to the overthrow of the power of Christ's death and passion. AS touching the original foundation of the Doctrine of Purgatory, Purgatory had her original from the Heathen Philosophers. thou shalt understand (Christian Reader) that it came first from the Heathen Philosophers, in whom although there were the sparks of divine knowledge, as there is naturally in all men, and that by exercising themselves in the contemplation of the glorious works of God's creation, they were able to write some thing of God and divine things; yet for want of the knowledge of his Word, and the rules of his testimonies; they could not write sound. For albeit the Law of Nature (by the wonders of heaven and earth) did teach them, that he that was the Author of them, was mighty, and to be loved and feared above all: yet were they ignorant, how to love and fear him aright. Also notwithstanding they had learned by the Law of Nature, that for those that did love and fear him, he had prepared a place of eternal joy, and for those that did nor, a place of perpetual pain; and that the pures could never ascend into his glorious presence, until they were made purer by some kind of purifying: yet for want of true knowledge, they conceived of these things but imperfectly, and did but merely conjecture. For howsoever it be true, that God hath prepared a place of joy, for those that love and fear him, and also a place of punishment for those that do not: and that the best and purest, can never come into his presence, until they be made purer by a more perfect purging: yet they being ignorant of the blood of Christ, by which we should be purified, dreamt of a third place, in which we should be purged. 2 Now the chief of these Authors (as Tertullian writeth a Tertullian in his Book De praescriptionibus adversus haereses, and in his book De anima. ) were Pythagoras, Empedocles, and Plato. Hence it was (as Irenaeus testifieth) b Jrenaeus lib. 1. cap. 24. that Carpocrates having learned out of Plato his Philosophy, that men's souls after death must be purified, invented a kind of Purgatory; and out of the opinion of Pythagoras, sought to prove it by these words of Christ, Matth. 5. Thou shalt not come forth, till thou have paid the utmost farthing. By which we see, who were the first founders of Purgatory, and also the first place of Scripture that was brought to confirm the Doctrine, and to prove a third place for the purifying of souls from sin. Now let us try out the true sense of that Scripture, to see if by it such a place can be proved. 3 Our Saviour said, Thou shalt not come forth, till etc. Matth. 5.26. Upon which word (till:) because the Papists also infer, that Christ meant, that in time, he should pay the utmost farthing, and then come forth: we will by another like place, show the word, (till) doth not always import a time following, wherein the contrary may be affirmed. As when the Lord said to jaakoh, Gen. 28.15. Gen. 28. I will not forsake thee, till I have performed that I have promised thee. Now if this word (till) doth always intimate a time after, wherein a contrary may be concluded; then after the Lord had performed his promise to jaacob, he forsook him: But, as the Scriptures declare, God did never forsake him: so Christ's word, (till) doth not import a time when the debtor should pay the utmost farthing, and then come forth; but that because he could never be able to pay it, he should never come forth. For if Christ had meant, that men could pay the utmost farthing due for sin, and so release their souls, this had been against himself, for than what need had any, of his paying any one farthing for them? Therefore it is clear, that by paying the utmost farthing, Christ meant the everlasting punishment that should never be paid. And this is it which Saint Hierome upon the same Scripture saith. c Hierome in his first book chap. 1. upon the Lamentation of jeremy. Christ's meaning is that he shall never come out, for that he must evermore pay the utmost farthing, whilst he suffereth everlasting punishment. And thus (Christian Reader) thou seest that by the true sense of those words of Christ, they cannot prove a third place. Howbeit, even after this manner, do they also wrest diverse other places of Scripture, to prove (if it were possible) a third place; even to the confounding of the whole harmony of the Scriptures, which by the express names of heaven and hell, do assign but two places; and by not any where naming Purgatory, deny any such purging place to be. 4 In the sixteenth Chapter of Saint Luke's Gospel, Luke 16.22.23. our Saviour Christ speaking of the rich Glutton, and of the poor Beggar, saith, And it was so that the Beggar died, and was carried by the Angels into Abraham's bosom. The rich man also died, and being in Hell in torments, he lift up his eyes and saw Abraham a fare off, and Lazarus in his bosom. By which words, we see there is but only two places into which the souls do pass presently after death; namely, either into hell, or into Abraham's Bosom, which is a resting place in heaven for the souls of the faithful, and not a place of pleasure in hell, as the Papists dream. Matth. 8.11. For as Christ himself saith, Matth. 8. Many shall come, from the East and West, and shall sit down with Abraham, Isaac, and jacob in the Kingdom of heaven. Now if Abraham be in heaven, Abraham's Bosom must needs be in heaven: Abraham's bosom. Therefore, there is but only two places, heaven and hell. And this is manifestly proved also by these words of Solomon the Wise, which saith, Eccle. 11. Eccle. 11.3. If the tree fall towards the South, or toward the North, in the place that the tree falleth, there shall it be; To wit, abide for ever. Now as by trees the learned do agree, is meant people: so do they conclude, that by South and North, is meant heaven and hell; therefore there is but two places. Wherefore, howsoever the judgement of some of the ancient Fathers was confounded in this Heathenish Doctrine of Purgatory, and that Saint Augustine himself had doubted of a third place, yet by these his own words, he showeth to all men, it was but his error: for (saith he) d Augustine in his Sermon of time, the 232. Sermon. Let no man deceive himself, there are but two places, as for any third, there is none at all: he that reigneth not with Christ, shall perish with the Devil without any doubt. Again he saith, e In his 18. Sermon of the words of the Apostle. There be two habitations or dwelling-places; the one, in the fire everlasting; the other, in the Kingdom of heaven that never shall have end. Again, he saith, f In his 5. book Hipognostichon. The first place, the Catholic faith, by God's authority believeth to be the Kingdom of heaven: The second place, the same Catholic faith believeth to be hell, where all runagates, and whosoever is without the faith of Christ, shall taste everlasting punishment, as for any third place, we utterly know none, neither shall we find in the holy Scriptures, that there is any such. So then, by this we see the case is very clear, there is no third place, and consequently no Purgatory. 5 Secondly, to prove yet a third place, Revelation 6.9. they object those words of Saint john, in his sixth Chapter of the Revelation, where he saith. And when I had opened the fift Seal, I saw under the Altar the souls of them that were killed for the Word of God, and for the testimony which they maintained: And they cried with a loud voice, saying: How long, Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth; and long white robes were given to every one: and it was said unto them that they should rest for a little season until their fellow-servants and their brethren, that should be killed even as they were, were fulfilled. Lo (say they) here is a third place, even a place where the souls of the faithful do rest until the latter day. To which we answer: The Altar under which the souls are said to rest, The Altar is Christ. is Christ: as who so will read the 56. Chapter of Esay: and seventh verse. And 60. Chapter, 7. verse of the same Prophet: and 8. Chapter, 3. verse of the Revelation, shall see: or that will listen to these testimonies of these three ancient Fathers, shall hear, to wit, Saint Ireneus, Saint Augustine, and Epyphanius. Ireneus saith, g Jreneus in his 4. Book and 34. Chap. Our Altar is not in earth, but in heaven. Saint Augustine saith, h Augustine in his 20. Book, 10. Chap. of the City of God. Our Altar is in heaven, thither our prayers and oblations are directed. Epyphanius saith, i Epiphanius in his 2. Book of Melchisadech. Christ is our Sacrifice, our Priest, and our. Alter. So that we see evidently, that by the Altar is meant Christ: and therefore the place in which the souls of the faithful do rest till the day of judgement, is under the footstool of Christ in Heaven. Wherefore those words of Saint john, doth not prove a third place. Also this is made more manifest by the 15. verse of the 7. Chapter, where he speaking of the same souls, Reuel. 7.15. saith: They are in the presence of the Throne of God. And therefore whereas the Papists would have this place of rest, Elisius Campus. Abraham's bosom, or Paradise. to be their Elisius Campus, a place of pleasure in hell; which they say is Paradise, or Abraham's Bosom: here they are compelled, either to say that the Throne of God is in hell, or else to grant that the resting place of those souls, is in Heaven; and then where is their third place yet proved? 6 But forasmuch as those words in the 6. Chapter, together with the other words in the 7. Chapter, do show the resting place of the souls of the faithful to be in heaven, and a place where they do cry for the time of the perfecting their full joy and glory; it is clear, that under the footstool of Christ, is the Celestial Paradise, which in the 16. Chapter of Saint Luke's Gospel, is called, Abraham's Bosom, where Lazarus, the go●d thief, Paradise is in heaven, not in h●ll. and all the faithful do rest with Abraham, the Father of the faithful, till they receive together the full fruition of their faith. So that hereby we see Paradise to be in Heaven, and not in hell as they fable. And this is yet made more plain by Saint Paul, 2 Cor. 12. where he saith: I know a man in Christ, about fourteen years agone, 2 Cor. 12.2.4. which was taken up into the third Heaven: How that he was taken up into Paradise. By which it is most manifest, that Paradise is in the highest Heaven: and that therefore their hellish Paradise, in which they feign their purified souls of Purgatory do rest till the last day, is fabulous, and doth not prove a third place. 7 But now I do expect, they will answer thus. Be it as you say, that Paradise is in Heaven, and that therein is the resting place of the souls of the faithful; yet is there at least a third place, in which they did rest for a time; to wit, till they were purified, and made fit for Heaven: For to the very same effect are these words of Cardinal Allen; k Allen in Fulks, page 139. By long amending by fire, at last they come to that reward. Again, speaking of Purgatory fire, he saith: l Page 130. Through which the good must pass, before they come to eternal joy. By which they would have us to understand, that no soul can come into the presence of God in Heaven, Souls are in heaven, because they have washed themselves white in the blood of the Lamb, no● in the fire of Purgatory. but only such as are purified by the fire of Purgatory: and that those that are in Heaven, are there, because first they were so purified. Which how untrue it is, these words in the 14. and 15. verses of the 7. Chapter of the Revelation, will make it most evident, which saith: They have washed their long Robes white in the blood of the Lamb, therefore are they in the presence of the Throne of God, and serve him in his Temple day and night. Now in that the holy Ghost saith: Therefore; it is as clear as the Sun at noon day that all those that are admitted into the presence of God in Heaven; are so dignified, because by the hands of their faith, they have washed themselves white in the blood of Christ, not in the fire of Purgatory. Wherefore as those words before cited, did utterly overthrew their hellish Paradise, so doth these words utterly overthrew their hellish Purgatory. 8 Thirdly, to prove yet that the souls are made perfect by the fire of Purgatory, they cite the words of Saint Paul, 1 Cor. 1 Cor. 3.13. 3. where he speaking of ignorant Teachers, and their doctrine, saith: Every man's work shall be made manifest for the day shall declare it, because it shall be revealed by fire. Which words they would make the World to believe, are meant of the fire of Purgatory, that shall (as they say) purge curious and vain doctrine, and those that have built it on the foundation Christ; whereas the very words themselves, do make it plain to the contrary: for in that it saith, the day shall declare it; 2 Pet. 1 Chap. 19 verse. 2 Thes. 2. ch. 8. he meant the truth, the light whereof Saint Peter calleth, The daystar, 2. Epistle, 1. Chapter. And the power thereof, Saint Paul 2 Thessalonians, 2. Chapter 8, calleth the Spirit of God's mouth, wherewith he showeth, that Antichrist, and all Antichristian Teachers, and their doctrine, shall be consumed, even as fire consumeth the dross, and fineth the gold and silver. And therefore in that Chapter, where he speaketh of purging by fire, (that no man should understand him to mean a corporal or material fire) he concludeth of that matter thus: 1 Cor. 3.8. As it were by the fire. That is, as it were by fire, the vain doctrine shall be burned and consumed by the fire of God's truth, and the Teacher thereof being tried thereby to hold the foundation sound, the Church shall not condemn him as an heretic, but save his life. For if Saint Paul should have spoken those words, to have maintained a place of purging sin; then should he have utterly confounded all his own doctrine, throughout all his Epistles, where he so laboureth to prove, that our sins are wholly purged by the blood of Christ only. For first, in the third Chapter to the Romans, he saith thus of Christ: Whom God hath set forth to be a reconciliation through faith in his blood. Rom. 3.25. Rom. 5.9. And in his 5. Chapter thus: Being now justified by his blood, we shall be saved from wrath through him. And in the first to the Colossians thus: Colos. 1.13. Who hath delivered us from the power of darkness, and hath translated us into the Kingdom of his dear Son, in whom we have redemption through his blood, that is, the forgiveness of sins. And in the same Chapter: Verse 19.20. For it pleased the Father that in him all fullness should dwell, and by him to reconcile all things unto himself, and to set at peace through the blood of his Cross, both the things in earth and the things in Heaven. And for a full conclusion of this point, namely, that we are absolutely made perfect by Christ's death, and blood, he saith, verse 22. In the body of his flesh, Verse 22. through death, he made us unblameable and without fault in the sight of God. Now then, this being true, to wit, that we are fully and wholly reconciled to God, by faith in the blood of Christ, and our sins clean washed away thereby, so as that we are made unblameable and without fault in God's sight; how absurd had it been for Saint Paul, to have taught any other kind of purgation? Therefore it is clear, that those his words in the third Chapter to the Corinthians, cannot be understood of Purgatory. 9 Furthermore, as touching the truth of this doctrine, namely, that our sins are washed and cleansed only by the blood of Christ, Saint Paul is not singular in this point: for as we heard before out of the seaventh Chapter of the Revelation, that it was confirmed to Saint john, by the Angel of God from Heaven; so likewise whosoever will read the first Chapter of that Book, shall find these words set down concerning Christ: Unto him that loved us, Reuel. 1.5.6. and washed us from our sins in his blood, and made us Kings and Priests unto God, even his Father, be glory and dominion for evermore, Amen. And in the 1 Chapter to the Hebrews thus: Heb. 1.3. Who being the brightness of the glory, and the ingraued form of his person, and bearing up all things by his mighty Word, hath by himself purged our sins. And in the first Epistle, and the first Chapter of Saint john, thus: john 1. Epist. 1. chap. 7. The blood of jesus Christ cleanseth us from all sin. Wherefore then, seeing that of the bond slaves of Satan, we are made Kings and Priests to God by the blood of Christ: and that Christ of himself, and by himself, hath so purged our sins, as whereby we are made unblameable and without fault in God's sight; why should we, nay, rather how dare we believe it is done by Purgatory? Again, seeing the holy Ghost saith: By the blood of Christ, Verse 9 we are cleansed from all sin; and in the verses following: From all unrighteousness. And that Saint Paul saith; Titus 2. Titus 2.14. He redeemed us from all iniquity: why should we suffer ourselves to be so deluded, to think that there is any sin, unrighteousness, or iniquity at all left to be purged by their imagined Purgatory; or that there can be any use at all thereof, or be any such place? 10 Saint Cyprian speaking of the matter of our purging, saith thus: m Cyprian of Christ's passion. Thy blood O Lord seeketh no revenge; thy blood washeth our sins, and pardoneth our trespasses. Also to show that there can be none other purgation, nor any place for the purging of sin after this life; he saith elsewhere: n In his first Treatise against Demetrian. After we be once departed out of this life, there is no more place of repentance, there is no more effect or working of satisfaction; life is here either lost or won. Also to the very same effect are those words of Saint Augustine: o August. upon the 25. Psalm. Let only the price of the blood of my Lord avail me to the perfection of my delivery. And in another place thus: p In his 10. Book, 22 Ch. of the City of God. The victory is gotten in his name that hath taken man upon him, and that hath lived without sin, that in him, and through him, being both the Priest and the sacrifice, remission and forgiveness of sins should be obtained and given: that is to say (saith he) by the Mediator of God and man, that man jesus Christ, by whom the purging of our sins being made, we are reconciled unto God. Well then, if only the blood of Christ be available to the perfection of our deliverance from sin, and that the purgation thereof, be so effectually made thereby, as that our sins are washed away, and all our trespasses pardoned, and we reconciled unto God in this life; and that here in this life, everlasting life is either lost or won; and that after this life, repentance comes too late, and no satisfaction can be made; to what end should God provide a place after this life, for the better perfecting of our salvation? But therefore it is which Saint Augustine in another place saith; q In his 54. Epistle to Macidonius. There is no other place to correct our manners and conditions, but only in this life: every man shall have that which he hath purchased unto himself in this World. And what use then can there be of Purgatory? Saint Ignatius saith; r Ignatius in his 6. Epistle. Always reason requireth, that whiles we have space and time, we should amend and correct our faults, whiles in this life we have occasion given of repentance: for it is truly said, after death, there is neither time nor place to confess our sins. And why then should we believe that there is both place and time? Saint Ambrose saith; s Ambrose upon good death. He that here in this life receiveth not remission of his sins, shall not be there in the life to come: meaning Heaven. Also Saint Hierome speaking of the same point, saith thus: t Hierome in his Book upon the 95. of Esay. He that doth not obtain remission of his sins whiles he yet liveth in the body, doth perish to God, and abideth to himself unto everlasting damnation. And what availeth Purgatory after this life then? Saint Chrisostome likewise speaking of the same point, saith; u Chrisost. in his 2. Sermon of Lazarus. Whiles we be yet here, we have a godly hope, but as soon as we are departed hence, it lieth no more in us for to repent, nor to wash away our sins. And how then after this life, can we help ourselves in Purgatory? So that by this we see how frivolous and vain the doctrine of Purgatory is, and also how fantastical their Purgatory Proctors are, especially their Cardinal Allen; Cardinal. Allen in D. Fulkes answer to a false Catholic. who in so many places of his Book, affirmeth, that we are purified in that fire, as gold is in the Furnace. That by suffering the pains of Purgatory, we are made perfect. That by suffering the torments of Purgatory, we do satisfy God's justice for sin: which how true it is, let us consider a little further, and how it will stand with the truth of the Scriptures. 11 First to beat them with their own rod, Wisdom 3.1. their own Canonical Scripture, the third of Wisdom, saith; The souls of the righteous are in the hands of God, and no torment shall touch them. Now if no torment shall touch their souls, how can Purgatory fire purify them, as fire purifieth gold? or they be made perfect, or satisfy God's justice, by suffering those torments, which shall not so much as once touch them? The 16. Chapter of Saint Luke's Gospel declareth plainly, Luke 16.23.24, 25, 26. that those sinners that are not forgiven in this life, cannot after this life, be discharged by pains and punishments. And hereof it is which justinus Martyr, writing upon the same Chapter, saith; * justinus 2.60. to Orthodos●●s. This is a plain and manifest doctrine of Dives and Lazarus, by which is taught, that after the departing of the soul from the body, men cannot by any means bring profit or commodity unto them. And as touching those that are forgiven in this life, Saint Chrisostome saith as plainly; x Chrysost. in ●is ●4 Ho●●. upon Genesis. Where there is forgiveness, there is no punishment. Also forasmuch as Saint Paul, 2 Cor. 5. speaking of the general resurrection, saith; Every man shall then receive the things which are done in his body, according to that he hath done, whether it be good or evil; I would have them to show me but some one place, either in the Old or New Testament, that doth testify, that God hath appointed such a punishment for the souls, (in the mean time) as shall set the bodies free for the punishment due for that they had done, and forced their souls to do. If they can show me none, than it is certain, that there is no such punishment ordained of God, and consequently no such place of punishment. And therefore all these circumstances duly considered, what reason have we to believe their old Philosophical doting doctrine of Purgatory? Yea, or why should we believe that the souls of the righteous, go thither immediately after death, seeing the Preacher declareth plainly, Eccle. 12.7. Eccle. 12. that they go presently to heaven? For saith he; And dust return to the earth as it was, and the spirit return to God that gave it. Luke 16.22. And seeing also Saint Luke in the 16. Chapter of his Gospel, saith of Lazarus: And the beggar died, Luke 23.43. and was carried by the Angels into Abraham's bosom: which we shown to be the celestial Paradise in Heaven? And seeing Christ also said to the good thief: This day shalt thou be with me in Paradise? Nay, seeing the Bishop of Rome himself saith, even Gregory the Great; y Greg. in his 4. Books of Dialogues, 25. Chap. It is most certain that the souls of the righteous, being loosed from the flesh, are received into the heavenly seats? Now then, if that be true, that the Bishop of Rome cannot err; then the Papists, although they will not believe Solomon, nor Saint Luke, nor our Saviour Christ; yet dare they not surely but believe the Pope of Rome, that the souls of the righteous, (presently after death) go strait to heaven: from whence they will not say they return down into Purgatory; therefore it is clear, there is just no such place at all. 12 And thus (Christian Reader) thou hast seen most manifestly confuted, Cardinal Allen in Fulke, to a false Catholic. that fond fable of Cardinal Allen, Pag. 178. where he basheth not to say, that all the ancient Fathers agreed in one, for the approbation of the doctrine of Purgatory; whereas we see, that it was not possible for any of them to speak more directly and expressly with it, than these their testimonies are against it; and that howsoever that heresy (mingled with the truth) did wonderfully confound some of their judgements, so as that the best learned of them, could scarcely tell how to conclude of the matter; yet these their testimonies may absolutely resolve us, how we are to conclude thereof. Nevertheless, let men vary never so much, the truth is consonant and agreeable to itself; neither need any to differ therein, if they will square their doctrine by Saint Paul's rule, Romans 12. namely, Rom. 12.6. that it agree with the true proportion and analogy of faith: But how this doctrine of Purgatory doth agree therewith, these three principles, collected out of the said Book of Doctor Fulkes answer to Master Allen, will make it plain. First in Page 92. Allen saith; Cardinal Allen in Fulke. Purgatory pains doth not only serve God's justice for the punishment of sin, but also cleanseth and qualifieth the soul of man defiled. Secondly, in Page 154. he saith: The death of Christ doth not discharge us of satisfying for our sins, nor of any other good work, whereby a man may procure his own salvation. Thirdly, in Page 133. he saith; In Purgatory we must be holden from life and liberty, till we have paid the utmost farthing, the toleration of which bonds shall recompense the debt. Now how this doctrine can stand with the true proportion and analogy of faith in Christ, or not altogether withstand it, The doctrine of Purgatory against the faith. let the discreet Reader judge. For if Purgatory pains, do serve both for the satisfying of God's justice, and also for the purging of our souls from sin; & that Christ by his death, did not so satisfy for them, but that we ourselves must make a better & more perfect satisfaction, even to the utmost farthing, or be holden in Purgatory for ever from life and liberty; what hath Christ done for us, and to what purpose at all served his death and bloodshedding? or what doth faith in him avail at all? 13 But seeing the doctrine of Purgatory is such, as cannot stand with the true proportion and analogy of faith; it is clear, it is not grounded upon the truth of God's Word, but upon the opinions of those faithless Philosophers, who (as we said) for want of God's Law and Testaments, and the rule of his truth to have enlightened their judgements, did but by the rules of the Law of nature merely guess at this point, as they did of God, and other divine things: whose fantasies Saint Paul, Colos. 2 8. Colos. 2.8. forbiddeth us to follow. Beware (saith he) left there be any man that spoil you through Philosophy, and vain deceit, through the traditions of men, according to the rudiments of the World, and not after Christ. And thus much touching the first Authors of Purgatory, and the first place of Scripture that the heretics brought (and Montanus and his Adherents afterwards) to confirm the doctrine: as also to show how it tendeth to the utter confounding of the virtue of Christ's death and passion, and faith in him, and how it did corrupt the Church, and confound the judgements of some ancient writers. Now let us briefly take a view, how it hath also confounded the judgements of the Papists themselves. 14 First, What confusion the doctrine of Purgatory hath wrought amongst the Papists themselves. for the number of hells, Sillius saith; There beaten. Aeneas saith, but nine. Gelasius, but seven. Aquines, but four. divers of the Papists will have five, of which Paradise to be one; which their paulinus saith, is Abraham's bosom, and is in the hell of the damned. Secondly, touching the place where Purgatory should be; Polidore saith: It is in Mount Aethne in Cicilie. Another saith; Saint Patrick placed it in Ireland. The Manachies say; It is in the Globe of the Sun. Others say: It is in the Globe of the Moon. Some say; It is under the South Pole. Others say: It is under the North Pole; but some others say: It is under the City of Rome's for there is a deep hole where Christ went down with his Cross on his back. By which we see, that hell mouth is in Rome. Thirdly, touching the degrees of Purgatory, Lutzenburge saith: Purgatory is the highest of the four hells. Va●●a saith; It is the highest save one. Herolt saith: It is the lowest save one. Smith saith; It is the lowest of all: and Cardinal Allen saith; It is in the lower Rome's, as the best learned judge. Fourthly, what Christ did in Purgatory. Smith saith; Christ did in his soul suffer there for the sins of our souls. Allen saith; It is blasphemy to say, that the Devils had power to torment the soul of Christ. Smith saith: Christ preached to the souls, and brought them all out with him. Martion saith; Christ did not deliver all: for Abel, Enoch, Abraham, and others, durst not come at him, lest he would tempt them, and punish them. Most of the Papists say; He delivered all. But Hermes saith: They came not all forth till the Apostles descended and preached unto them also. Another saith: Christ delivered the Sodomites, and Kaine that reprobate. Allen saith: Purgatory doth not belong to any but to the faithful. The master of the Sentences saith; Just men go not into Purgatory at all. Allen saith: The good must pass therethrough before they come to eternal joy. Smith saith: After Christ's resurrection, the souls went no more to Purgatory. Allen affirmeth, that the Apostles went thither. Now as touching the element wherewith the souls are purged, some say it is only fire. Allen holdeth it to be both fire and water, and that they shall be tormented as well with extreme cold as heat. Sir Thomas More saith: In Purgatory there is no water. Ruffensis saith: In Purgatory there is good store of water. The last question is, whether Devils or Angels be the executioners? Ruffensis and Albertus, say; They be holy Angels: but Sir Thomas More saith: They be Devils. Therefore (Christian Reader) I now refer the matter to be judged by thee, whether the Doctrine of Purgatory be such, as any in his right wits will think he may build his faith thereon, or believe that there is any such purging place? And the rather, for that it tendeth to the utter overthrow of the power of all that Christ hath done for man's salvation; and whereof that error of prayers for the dead is an appendix. CHAP. XIII. The conclusion of the former twelve Chapters: Containing an answer unto two sorts of Papists: the one, affirming that we are justified and saved by the works of of the Law: the other, that we are saved by faith and works together. That because no man can fulfil the Law, no man can be justified by the Law. That God was not unjust in giving such a Law, as he knew no man was able to fulfil. That to seek to merit salvation, is the high way to damnation. 1 SO fare and wide (Christian Reader) as the Romish jurisdiction and Kingdom of Antichrist did extend itself, this Doctrine of justification by faith without the works of the Law, was impugned. Some teaching that men by their good works are justified, and for their good works saved. Others that we are justified and saved, by faith and works together: to both which we answer. 2 All good works, are said to be the works of the Law, because God commanded them in his Law, for diverse good ends and purposes: the justification by which, consisteth of two parts. First, in not omitting any one thing, whatsoever the Law hath commanded: Secondly, in not committing any one thing whatsoever the Law hath forbidden: which as it is in Leviticus the eighteenth Chapter; Levit. 18.5. If a man do, he shall live in them. But contrariwise, if he do not observe and do all, and also do nothing to the contrary; he is so fare from being justified by the Law, that he is accursed and condemned by it. 3 The affirmative part is proved in the seven and twentieth Chapter of Deuteronomie: Deut. 27.26. Where it is said, Cursed be he that confirmeth not all the words of this Law to do them, and all the people shall say: So be it. The negative part is proved, Ezek. 18.11.13 Ezekiel Chap. 18. in these words. If he do any one of these things, though he do not all, shall he live? seeing he hath done all these abominations, he shall surely die the death. By which it is clear, that whosoever omitteth any one thing which the Law requireth, or committeth any one thing whatsoever the Law prohibiteth, he is culpable of the whole. And this is it which the Apostle Saint james saith, Chapter 2. Whosoever shall keep the whole Law, james 2.10. and yet faileth in one point, is guilty of all. Therefore now the question is, whether any man can thus absolutely fulfil the Law? We say, no man can: Contrariwise the Papists say, that a regenerate man may. And their Doctor Master Harding, will prove it both by the words of Christ, and also of the Apostle Saint john. * M. Harding in Apol. chap. 19 Diuis. 1. The words of Christ, Matthew 11. after their Translation, be these: My yoke is sweet, and my burden light. And the words of Saint john, 1. Epistle, 5. Chapter, be these: His Commandments be not heavy. Now the words of Christ, that go before those his words, be these: Come unto me all ye that are weary and laden, and I will ease you: And then it followeth: Take my yoke upon you, etc. Showing, that if any were afflicted in his conscience, and found himself condemned for his sin by the Law, he should not despair; because he himself had fulfilled the Law for him: and as Saint Paul saith, Colossians 2. Colos. 2.14. Colos. 1.22. Hath put out the hand-writing that was against him. And thereby Colos. 1.22. Hath made him unblameable, and without fault in the sight of God. So that he having made the Law so light a burden unto him, as that, although he cannot but break it, yet it shall not condemn him, nor press him down to hell; the spiritual taste whereof must needs be sweet unto him. And this I take to be the true sense and meaning of Christ. For if Christ had meant, that the Law had been easy for us to fulfil, than could we have disburdened ourselves of our sins, and needed not at all to go for any ease to him. 1 Epist. 5.3. And whereas Saint john saith (after their Translation) His Commandments be not heavy. If he did mean that a regenerate man can actually and absolutely fulfil the Law, than it is clear, he did mean that a regenerate man may be without sin: but then how doth this agree with his own words? Chapter 1. where he saith of himself, and such as himself than was: 1 Epist. 1.8. If we say we have no sin, we deceive ourselves, and the truth it is not in us. And Chapter 3. Sin is the transgression of the Law. 1 Epist. 3.4. Therefore he did not mean that a regenerate man can fulfil the whole Law. And that indeed it may appear yet more plainly, they cannot; let us see what we can prove by the Scriptures, Rom. 7. Fathers, and their own Writers. 4 The Apostle Saint Paul, Romans 7 Chapter, verses 14.15. describing in his own person the state of all the regenerate, saith: For we know that the Law is spiritual, but I am carnal, The state of all the regenerate. sold under sin; for I allow not that which I do: for what I would, that do I not; but that I hate, that I do. And Verse 18.19. For I know that in me, that is, in my flesh, dwelleth no good thing: for to will is present with me; but I find no means to perform that which is good, For I do not the good thing that I would; but the evil which I would not, that do I. Again, Verses 21.22.23. I find then by the Law, that when I would do good, evil is present with me: for I delight in the Law of God concerning the inner man: but I see another Law in my members, rebelling against the Law of my mind, and leading me captive unto the Law of sin, which is in my members. O wretched man that I am, who shall deliver me from the body of this death? So that in the person of this regenerate man, the case is made clear, that no regenerate man, is able so to fulfil the Law, as that he may duly claim to be justified by it. And hereof have we also most manifest examples of the old Patriarches, even from Noah's time: Gen. 7.1. amongst whom, albeit the Scripture, Genesis 7. report of him, to be the only regenerate man of the last age of the first World; The Patriarches guilty of the breach of the Law. yet in the 10. Chap. it is plainly declared, he broke the Law of God, by being drunk. Also notwithstanding Lot be said to be a just man, and the only regenerate man among the Sodomites; yet it is recorded, Gen. 19.33, 34. Genesis 19 that he most wickedly broke the Law of God, by committing incest with his own two Daughters. Abraham, although he be said to be the Father of the faithful, Rom. 4.16. Romans 4. yet it is reported, Genesis 12. and Chap. 20. Gen. 16.2. that he broke the Law of God twice by lying, Isaac his son also broke the Law by lying, Genesis 26. so did jacob Isaaks son, Gen. 12.13. Genesis 27. Also albeit the sons of jacob were the Patriarches of the 12. Tribes of the Children of Israel, Gen. 35.2. yet they committed Idolatry, Genesis 35. And Reuben the eldest of them, committed adultery with his Father's Concubine, Gen. 35.22. Gen. 34.25. Genesis 35. Simeon and Levi committed a great murder, Genesis 34. judah, of which Tribe Christ came, committed adultery with Thamar his daughter in Law, Gen. 38.18. Gen. 37.18. Gen. 42.15. Exod. 4.24.25. Num. 11.10. to the 15. Genesis 38. and most of them consented to have murdered their brother joseph, Gen. 37. joseph committed idolatry, by swearing by the life of Pharaoh, Gen. 42. Moses broke the Law, by not circumcising his son the eight day, Exod. 4. He murmured against the Lord, Numbers 11. Aaron consented to Idolatry. Exodus 32. Exod. 32.2. 2 Sam. 11.4.15. David committed both adultery and murder, 2 Samuel 11. And the whole Nation of the jews, amongst whom were many thousand regenerate persons; yet even of the general, did our Saviour say unto certain of them, john 7. john 7.19. Did not Moses give you a Law, and yet none of you keepeth the Law? 5 Wherefore unless the Papists can prove, that the regenerate in these days, have a greater measure of the spirit of grace, than the Patriarches and Prophets had, and all the regenerate jews had; nay, than he whom they fain to be their founder, and the chief regenerate man of all the Apostles had, they can never prove, that any regenerate man can live so without sin, but that if he seek to be justified by fulfilling the Law, he shall bring himself within the curse and condemnation of it, for that it saith: Cursed be he that fulfilleth not all. And it is most certain, Deut. 27.26. that if a man could live so, as that he deserved to be called righteous Noah, just Lot, or faithful Abraham; and to be said of him to have walked in all the Commandments of God without reproof, and in respect of men, to be a just man before God; as it was said of Zacharias and Elizabeth his wife: Luke 1.6. yet shall he find in himself to have broken the Law in some one point or other, for which he had need of a sacrifice, as Zacharias had; who offered continual sacrifice as well for his own sins, as for the rest of the peoples, as is proved in Leviticus 16. Luke 1. and Hebrews 7. Nay, I say further, Levit. 16.6. Luke 1.8.9. Heb. 7.27. job 1.8. that if God himself should say of him, as he said of that just man job: None is like him in the earth, an upright and just man, one that feareth God, and escheweth evil. Yet if he will be accepted of God as job was, he must confess with job, job 39.37. job 14 17. job 9.3. and say; Behold, I am vile, Chap. 39 Mine iniquities are sealed up as in a bag, Chap. 14. If I would justify myself, mine own mouth shall condemn me: If I would be perfect, he shall judge me wicked, Chapter 9 By which it is most evident, that all those that will be perfect by the works of the Law, God will condemn for unperfect, for not fulfilling the whole Law. And for this cause it was, that Saint Paul concludeth hereof thus. By the works of the Law shall no flesh be justified in the sight of God, Romans 3. And thus much by proof of Scripture concerning this point: now let us hear the ancient Fathers. 6 Saint Augustine writing against the Pelagian heretics, saith: a August. in his first Book against the Pelagians. Who will grant you that any man can do that thing that no man was ever able to do? Again, he saith; b Against that 2. Epistle. It is impossible that the Law should be fulfilled by flesh. Saint Hierome also against the same heretics, wrote thus: c Hier. to Cresiphontus against the Pelag. Ye will say Gods Commandments be easy; yet you are not able to show us any man, that ever fulfilled them altogether. And these Pelagians, Saint Augustine called the new heretics; whereby it seemeth, that they were the first Authors of this heresy. And notwithstanding their great Doctor Saint Thomas of Aquine proveth it an heresy, by saying; d Thomas of Aquin, 3. Galat. It is impossible for flesh and blood to fulfil the Law: yet cometh their Master Harding, and saith; e M. Hard. Apolog. chap. 19 Diuis. 1. We believe that God commandeth us nothing impossible to us: otherwise how could he justly punish for not doing that Commandment, which by no means we are able to fulfil? We are sure that God punisheth no man unjustly: for there is none iniquity in God. To which we answer. 7 God is just and perfect in nature, and therefore he gave a just and perfect Law; and such a one as man might have kept, had he kept himself in that perfect estate wherein God created him: but if through his own default, he hath lost the freedom, both of power and will, so as that he cannot now but break his Law, God is not unjust in punishing him for it. And it is most certain, that to the intent man might see, what a miserable estate he had brought himself into, Gal. 3.19. Rom. 3.20. this just Law was given. For as Saint Paul saith, Galat. 3. It was added because of transgression: and Rom. 3. By the Law cometh the knowledge of sin. And this is it which Saint Augustine saith: f August. in his Preface to the Galathians. The Lord gave a just Law to unjust men, to make manifest their sins, and not to take them away. Again, he saith, g Upon the 118 Psal. To this purpose was the Law given, that of great it might make little, that it might show unto thee that thou hast no strength of thyself to fulfil the Law: And so being needy, unworthy and poor, might flee unto grace, and cry: Have mercy on me O God, for I am weak. The Pelagians (saith he) h In his book of Grace and , cap. 4. think themselves cunning men, when they say (as we heard right now Master Harding said) God would not command the thing that he knoweth a man is not able to do. To which Saint Augustine answereth thus, h In his book of Grace and , cap. 4. God commandeth us to do some things that we are not able to do, that we might understand what we ought to crave of him. Also their Saint Bernard, speaking of that which God in his Law requireth of us to be performed, saith i Bernard upon the Canticles, the 53. Sermon. In commanding impossible things, God made not men transgressors, but humble, that every mouth might be stopped, and all the world in danger unto God because no flesh shall be justified in his sight. And thus much for the answering that sort of Papists, which hold that men are justified and saved by their good works: Now let us see what we can say to the other sort. 8 Another sort there are, which hold that we are justified by faith and works together. And they ground their opinion upon the words of Saint james. chap 2. james chap. 2.24. where he saith: Ye see how that of works a man is justified, and not of faith only. And hereupon they conclude, that in the sight of God, we are justified by faith and works together: whereas it is evident by the words doing before, Saint james had no such meaning: and therefore their misunderstanding him, hath caused them to err. For they not considering that there be two manners of iustifications, the one before God, the other before men, Mat. 23. Mat. 23. suppose that Saint james speaketh there of justification before God; but how can this possibly be, seeing (as we heard before) he said in the same chap. He that faileth in one point of the Law, james 2. chap. 10. and 3.2. is guilty of all. And in the chap. following, in many things we sinne all? Now seeing he saith, that in many things we sinne all, and he that breaketh one point is guilty of all: it is clear, he did not mean justification before God, but before men. And this appeareth also most evidently, from the beginning of the 2 chap. to the 17. verse of the same: Where he having to deal with the Atheists of his time (such as of whom there are too many every where) in whom albeit there appear no fruit of a true and justifying faith, but the contrary; yet let any well disposed man reprove them for the same, straight way they break forth into these speeches, and say: I hope I have as good a faith as you, and I hope to be saved as well as the best of you all: To such said Saint james, james chap. 2.18. Thou hast the faith, and I have works: show me thy faith out of thy works, and I will show thee my faith by my works. Now in that he saith, show me, and I will show thee, it is without all contradiction, he speaketh of the outward justification before men, and not that by works, neither by faith and works together, we are justified before God. 9 Again, whereas against those Atheists, he opposed that outward sign of Abraham's faith, by offering to sacrifice his son Isaac at the commandment of God; yet although his faith thereby was manifested to the World, to be a true faith; he was neither justified before God by that work, neither by it and faith together, but even by the faith alone. Rom. 4.2.3.4.5.6.7. For as the Apostle Saint Paul saith, Rom. 4. If Abraham were justified by works, he hath wherein to rejoice, but not with God. For what saith the Scriptures, Abraham believed God, and it was accounted to him for righteousness? Now to him that worketh, the wages is not counted by favour, but by debt: but to him that worketh not, but believeth in him that justifieth the , his faith is accounted for righteous: Even as David declareth the blessedness of the man, unto whom God imputeth righteousness without works, saying: Blessed are they whose iniquities are forgiven, and whose sins are covered: Blessed is the man to whom the Lord imputeth not sin. So that hereby we see it most manifest, that justification before God, consisteth in faith alone without works: even as he also proveth as apparently, where he absolutely, and utterly excludeth all kind of works; for being wholly, or any part of the cause of justification, in that he saith, Rom. 11. If it be of grace, it is no more of works: If it be of works, it is no more of grace. That is to say, it is of the one, but not of both. And therefore in the third Chapter of the same Book, he closeth up the doctrine of justification thus: Rom. 3.28. We conclude that a man is justified by faith, without the works of the Law. And thus much by proof of Scripture touching this point also. Now let us hear the judgement of the Fathers. 10 Saint Augustine saith, k August. in ●●s 83. q●●stio●s. Quest. 76. Glossa ordinaria. Abrahrns was justified by faith without works. Saint Hilary saith, l Hila. 9 Can. Ma. 8. It moved the Scribes that sins was forgiven by man; for they only beheld man in Christ jesus; and that to be forgiven of him, which the Law could not release (fides enim sola iustificat) for faith only justifieth. Saint Hierome saith, m Hier. 10. cap. Rom. They not knowing that God justifieth (sola fide) by faith only, supposed themselves to be just, by the works of the Law, which they never observed. Theophilact saith, n Theop. 3 cap. Gal. Because no man is justified by the Law, etc. Now he doth plainly show, that (fidem ipsam vel sol●m) faith itself, yea even alone hath power to justify. Saint Chrisostome saith, o Christost 4. Hom upon the 1. to Tim. chap. 1. Who could hardly believe, that enemies, that sinners, that such as were not justified in the Law, nor by works, that they by and by, have (ex sola fide,) by faith only obtained the chief merit. It seemed to the jews (said he●) an incredible thing, that a man that had spent all his former life vainly and disorderly, having passed the same in wicked works, that afterwards he should be said to be saved (sola fide) by faith only. Again he saith thus of them, p In his Hom. upon th'. 3. chap. to the Gala. They said who so stayeth himself (sola fide) by faith only, is accursed: Contrariwise, Saint Paul proveth, who so stayeth (sota fide) by faith only is blessed. Moreover, he saith, q Upon the 4. chap. to the Rom. the 8. Ser. That a man destitute of works, should be justified by faith, that peradventure may seem to be well: but that a man beautified with virtue and good works, should nevertheless by them not be justified (sed sola fide) but by faith only; truly this is wonderful. And hereof it is that their Doctor Master Harding, is compelled thus to confess, r D. Har. in his book, A detection of sundry foul errors, li●s, etc. in fol. 357. We are justified freely without works, that may deserve the grace that God giveth. To conclude, Saint Origen saith, s Origen 3. B●●●ke 3. chap. Rom. Rom. 4 5. If we require an example who was justified (sola fide) by faith only, without works I suppose that the same thief doth suffice. And indeed this i● that remedy whereby God doth save his elect, which he calleth at the last hour, whether on their death bed, or on the gallows-tree. And this it is which Saint Paul saith, Rom. Rom. 4.5. 4. By faith God doth justify the . And as he showeth, that faith is the only means, whereby God doth save the , Gal. 3.11. Hab. 2.4. whom he vouchsafeth to call, so Galla. 3. alluding to these words of the Prophet Habakkuk, chapter 2. The just shall live by his faith: he proveth that the most righteous shall be saved by their faith only, or else they shall never be saved. And thus much for the answering the other sort of Papists also, which will have men to be saved by faith and works together. 11 But now (Christian Reader) what shall we say? shall we conclude that we are justified by such a faith as the Papists charge us with, which is general with all the wicked, which not only is without the fruits of a true and lively faith, but hath the contrary? God forbidden. But we say, that we are justified by faith; that is, by such a faith, as Saint Paul saith, 2. Thess. 3.2. 1 Cor. 13. chap. All men have not, 2 Thess. 3. Yea, by that faith which he saith worketh by love: and which Saint james saith, James 3.17. Is full of mercy and good fruits, chapter 3. Even by the same faith which is manifested unto men, and approved of God, to be a true faith, which at the day of judgement shall be tried by the fruits thereof, and all judged thereby: at which time, every one that is found to have had it, shall as the Apostle Saint Peter saith, 1. Ep. 1. chap. Receive the end of his faith, even the salvation of his soul: The rest that had not this fruitful faith, shall be damned, as appeareth in the 25. Chapter of Saint Matthew. 12 True it is, that the general sort, because they believe Christ to be the Saviour of the world, and have their names derived from him, to be called Christians, think verily they shall all be saved: Yea though many of them live worse than the very Infidels. But what reason have they, so to delude themselves, seeing, that not a few, but many which preach Christ and the Christian faith, shall be damned: because howsoever they preach well, and teach the truth, their lives are not correspondent? Our Saviour Christ, speaking of Christians, and the time of trial, who be true Christians indeed, Matth. 7. saith, Matth. 7.22.23. Not every one that saith unto me, Lord. Lord shall outer into the Kingdom of heaven, but he that doth my father's will which is in heaven. Many will say unto me in that day, Lord, Lord, have we not by thy name prophesied? and by thy name cast out Devils? and by thy name done many great works: and then (saith Christ) I will profess unto them, I never knew you: Depart from me, ye that work iniquity. And here we see those miracle-mongers (the Papists) specially included, who (as we proved in our second Chapter) work their miracles in the name of Christ, to draw men to Antichrist. And as touching their conversation of life, their Saint Bridgit bringeth Christ thus reproaching them for the vileness thereof, saying, t Bridgit in her sixth Book of Revelation, 15. chap. Their conversation and life stinketh like a Where in my sight. So that as she saith in another place, v In her first Book, chap. 50. The simple sort by their bad example, they hurl down headlongs. 13 But now haply they will object and say, are we singular in this point? have you no such bad Ministers among yourselves? I answer, I hope none so bad as our former Chapters have demonstrated. God forbidden we should; For mine own part, I know none such: But this I know, that if any amongst us, will persuade himself, that because he preacheth Christ truly, and the true Christian faith, that therefore he hath the true and justifying faith, whereby he shall be saved, when as he hath not the fruits of the true and justifying faith; let him say what he will, it is certain he hath not that faith, and therefore he cannot be saved. For as Saint james saith, chap. 2. James 2.14. What availeth it my brethren, though a man say he hath faith, when he hath no works, can that faith save him? It is one thing for a man to say he hath faith, and another thing to have it indeed. 14 Therefore that no man should delude himself, Saint Paul thus admonisheth every man, saying, 2 Cor. 13. 2 Cor. 13.5. Prove yourselves, whether ye are in the faith; examine yourselves. But how shall a Minister know for certain, whether he be in the faith? Shall he know it by being furnished with sufficient gifts, fit for his calling? no. For as Saint Paul declareth, 1 Cor. 1 Cor. 12.8.9. 12. A man may have the gift of knowledge, and not the gift of faith: But may he know it by well disposing the gift of his knowledge, to the begetting and increasing of faith in others? no. For albeit the Word which he preacheth may beget faith unto salvation in others, yet as the same Apostle showeth, Cor. 11. 2 Cor. 11. he himself may be a castaway. But how then shall he know it? truly by none other thing, but by this, even by having the fruits of the true and saving faith, which grow by degrees in him, by the conscionable and diligent practising of that which he preacheth to others. 15 God, at the first ordination of Priesthood, as appeareth, Exod. 28.30. Exod. 28. caused Aaron to set in the breastplate of his garment, Vrim and Thummim, which signified perfection of knowledge, and holiness of life. So that notwithstanding many do attain unto a very great measure of perfection of Vrim, yet we see by our Saviour Christ, Matth. Matth. 7. 7. that for want of the like measure of Thummim, they shall be damned. Yea the like measure I say: because our Saviour himself saith, Luke 12.48. Luke 12. Unto whom much is committed, of him much is required. If then those that have not Thummim answerable to their Vrim, shall be damned, they must needs be damned which have not Thummim in any good measure answerable, much more they that have the contrary; and truly no marvel. For it is certain, that one such, with his bad life, doth more hurt in the Church of God, than a great many, do good by their good Doctrine: Luke 12.47. and therefore as our Saviour saith, Luke 12. they shall receive the greater damnation. And not only because they know their Master's will, and do it not, but also because they live wickedly, and yet will preach. For do they not know, that the Lord himself hath forbidden such to preach, Psalm 50.16. Psalm the 50. where it is said: But unto the wicked said God, what hast thou to do to declare mine Ordinances, that thou shouldest take my Covenant in thy mouth, seeing thou hottest to be reform? Wherefore, for that they will take upon them to execute the office of God's Ministers, and live so greatly to the dishonour of God (as the sons of Eli did) the Lord will surely say unto them, 1 Samuel 2. chap. 30. Rom. 3.18. as he said unto Eli, 1 Samuel 2. Them that honour me, I will honour: and they that despise me, shall be despised. 16 And now, as we see, that none that preach the Gospel, can by their diligent preaching only, assure themselves, that they have a true and justifying faith; no more can we that be their hearers, by our only diligent hearing; but by practising that which we hear the Word of God command, Luke 13 26. james 1.22. And therefore it is that Saint james saith, Chap. 1. Be ye doers of the Word, and not hearers only, deceiving your own selves. By which we see it evident and plain, that not preaching, but practising; not hearing, but doing, is that that can assure a man, that he hath that true and justifying faith. And that not all in like measure: for it will not be accepted of God, that he which hath received God's gifts in a great measure, should do no more, and be no more bountiful than he that received them in a small measure. And therefore it is that Saint Peter saith, 1 Epist. 1. Epistle of Peter 4.10. 4 Chap. Let every man as he hath received the gift; minister the same one to another, as good disposers of the manifold graces of God. If any man speak, let him talk as the words of God. If any man minister, let him do it as of the ability which God ministereth, that God in all things may be glorified through jesus Christ, to whom be praise and dominion for ever, and ever, Amen. But if he that is worth a thousand pounds, will do no more than he that is worth but an hundred pounds, or he that is worth an hundred pounds, no more than he that is worth but an hundred shillings; these are not good disposers of the manifold graces of God: and therefore when the day of reckoning shall come, how they will answer it, I leave to God and their own consciences. 17 And now to return to our adversaries: thus I say; that forasmuch as this being the general doctrine of our Church, that none can be saved by such a faith as is without good works, they do us manifest wrong, in charging us to teach against good works, and that we are saved by an idle faith that hath no works: whereas we say, that we are justified and saved by the faith which hath good works, but without the works; because faith only doth apprehend the matter of our justification, which is not possible for works to do. For as Saint Paul saith of Christ, Acts 13. Be it known unto you men and brethren, that through this man is preached unto you the forgiveness of sins, and from all things from which ye could not be justified by the Law of Moses, by him enery one that believeth, is justified. Many when they hear us speak of justification, do not consider the point: for they suppose that we speak of the matter, when indeed we speak only of the means. For to speak properly of the matter, it is neither faith of itself, nor faith and works together, that doth justify us before GOD: but as we see, it is Christ jesus only of himself, and by himself, that doth both justify and save. But as touching the means, we say it is faith alone. And hereof it is which Saint Ambrose speaking both of the matter and the means, saith: * Ambrose upon 1 Cor. first Chap. In Christ jesus is grace given: for as much as this with GOD is decreed, that who so believeth in Christ, is saved (sola fide) by faith only without works, receiving freely forgiveness of sins. And thus we see the case to stand clear, that faith without works, is the only means of justification and salvation. 18 Now then (Christian Reader) this doctrine of justification by faith in Christ, without works, being so easy and clearly to be proved the truth; is it not a World's wonder, to see that so many wise and learned men, should impugn it: And that a Cardinal, one of the Pope's Penmen, Master Allen, should ascribe so much unto good works, as to say: x In D. Fulkes answer. Page 239. They cleanse before hand, stayeth the soul from death, and lifteth it up unto eternal life. Regard not the jangler, that will say men's works do not purge sin, and win heaven? Which doctrine being true, what is it, but that we are justified and saved by the works of the Law, whereby not only all those testimonies of the ancient Fathers are proved false, but also all those Scriptures which before we cited, are confounded; and these that follow, which show that we are justified and saved only by faith in Christ, without works, are to no purpose. 19 Saint Paul Ephesians 2. saith. Ephes. 2.8. For by grace are ye saved through faith, and that not of yourselves, it is the gift of God, not of works, lest any man should glory in himself. Also, Galatians 2. he saith; We which are jews by nature, Galat. 2.15.16 and not sinners of the Gentiles, know that a man is not justified by the works of the Law, but by the faith of jesus Christ: even we I say, have believed in jesus Christ, that we might be justified by the faith of jesus Christ, and not by the works of the Law, Galat. 3.23.24.25.26. because that by the works of the Law, no flesh shall be justified. And chap. 3. he saith. Before faith came, we were kept under the Law, and shut up unto the faith, which should afterwards be revealed; wherefore the Law was our Schoolmaster to bring us to Christ, that we might be made righteous by faith. But after that faith is come, we are no longer under a Schoolmaster; for ye are all the sons of God, by faith in Christ jesus. And therefore as he saith, Romans 4. Roman. 4. If they which are of the Law, be heirs, faith is made void, and the promise of God is made of none effect. And yet as he saith. Galatians 2. I do not abrogate the grace of God, for if righteousness be by the Law, than Christ died without a cause. So that by the doctrine of the Romish Church, we see plainly, that faith is made void, the promise of God made of none effect, the death of Christ needless, and the whole matter of our justification and salvation, to consist only in our own deservings. And indeed to the very same effect, are these words of their Cardinal Allen, y Allen in Fulke. pag. 154 The death of Christ doth not discharge us of satisfaction for our sins, nor of any other good work whereby a man may procure his own salvation. Also the Pope saith thus in Bernardine Rosetus, * Bernard. We can demerit eternal life with works: Therefore we ought to presume, and hold for a certainty, that after this life we shall assuredly have eternal life, for the reward of good works. And in the Summary de Grat. Sanct. Good works demerit three things; namely, eternal life increase of grace, and remission of sins. 20 Truly I cannot but admire, to see that men which would fain be saved, will either be saved by that only means, whereby they shall be damned, or else they will not be saved. For by the works of the Law, we see they will procure their own salvation, purge their souls from sin, deliver them from death, and lift them up into everlasting life. And therefore, as they depend upon the Law, so they must look to have the reward of the Law, which is the curse and condemnation of it. For as Saint Paul saith, Galat. 3.10. Galatians 3. As many as are of the works of the Law, are under the curse: for it is written, Cursed is every man that continueth not in all things, which are written in the Book of the Law, Galat. 5.4. to do them. And chapter the fift he saith, Ye are abolished from Christ: whosoever are justified by the Law, ye are fallen from grace. Rom. 9.30.31. And Romans 9 he showeth this to be the cause of the condemnation of the jews. For saith he; What shall we say then, that the Gentiles which followed not righteousness, 32. have attained unto righteousness, even the righteousness which is of faith: but Israel which followed the Law of righteousness, could not attain to the Law of righteousness? Wherefore (saith he) because they sought it not by faith, 33. but as it were by the works of the Law: for they have stumbled at the stumbling stone, as it is written. Behold, I lay in Zion a stumbling stone, and a Rock to make men fall: and every one that believeth in him, shall not be ashamed. But therefore the same judgement is fallen upon them, john 9.39. which Christ showeth, john 9 himself came to inflict upon those obstinate jews, and Scribes, and Pharises, who sought salvation by the works of the Law, and not by faith in him. I am come (said he) unto judgement into this world, that they which see not, might see, and that they which see, might be made blind. And this blindness we see to be now in the Papists. For notwithstanding the Apostle Saint Paul saith plainly thus of Christ, 2 Corinth. 5. God made him to be sin for us, that we might be made the righteousness of God in him: they cannot see how this righteousness should serve the turn. For as their Cardinal Allen saith, y In the said book, pag. 154 The death of Christ doth not discharge us of satisfaction for our sins, nor of any other good work whereby a man may procure his own salvation. And further, for those that cannot attain unto satisfaction, the second part of our first Chapter doth show, that the want that is in them, is made out by the ouer-plus of the righteousness of others. For as the said Cardinal saith, z In the said book, pag. 239. The Church of God hath instructed thee, that all works whereby man may procure help to himself or others, be the works of the faithful. And thus we see, that the same judgement which Christ laid upon the jews, Scribes, and Pharises, he hath laid upon them, that they so little accounting of him, should trust to be made righteous by themselves and others, that so they might be deprived of his righteousness. 21 Again, the Apostle Saint Paul 1. Corint. 1. 1. Cor. 1.30. saith also thus of Christ: God hath made him unto us wisdom, and righteousness, and sanctification, and redemption: that according as it is written: He that rejoiceth, let him rejoice in the Lord. But it seemeth that Cardinal Allen liketh not of this kind of rejoicing: for as we heard before, he cheereth up his Chickens, to rejoice in their own righteousness; assuring them, that that is it, which before hand (in this life) maketh sure work for the purging of sin, and after this life, for the delivering the soul from death, and for lifting it up into everlasting life. And therefore if their doctrine be true, they have as great cause to rejoice in their own strength of salvation, as in all whatsoever Christ hath done for the strength of man's salvation; and in themselves, as in the Lord. Nevertheless, besides this which we have already alleged, our Saviour himself hath stricken down their proud peacock's tail, in saying, Luke 17. Luke 17.10 Matth. 25.30. When ye have done all those things which are commanded you, say, we are unprofitable servants. And Matthew 25. Cast therefore that unprofitable servant into utter darkness, there shall be weeping and gnashing of teeth: Showing plainly, what is our due by our own deservings. And thus much by proof of Scripture concerning this point also. Now let us hear the ancient Fathers. 22 Saint Bernard saith, a Bernard in his book of . Who is he that is ignorant of the righteousness of God? He that justifieth himself. Who is he that justifieth himself: He that presumeth of merits, any other where, than of the grace of God. Saint Augustine saith, b Augustine in his Book of Predestination of Saints the 1. chapter. I do confess, that I am grieved, that there is no place given to so many, and manifest authorities of God's word, whereby the grace of God is commended (which is utterly no grace) if it be given for our merits. Saint Bernard again saith, c Bernard 67. sermon upon the Canticles. There is no mean for grace to enter, where merits keepeth and occupieth place. Therefore saith Saint Augustine, d Augustine 31. psalm. If thou wilt be a stranger from the grace of God, boast thou of thine own merits. Again, he saith, e Upon the 70 psalm. Thou art nothing of thyself, call upon God, thy sins are thine own, merits are of God; punishment is due unto thee. Whereby we see all our justifiers condemned. First, of ignorance. Secondly, of presumption. Thirdly, of blasphemy, in making grace no grace, by affirming it to be given unto us for our merits. Fourthly, of most palpable perverseness, by thrusting in their corrupt merits, whereby the grace of God is utterly excluded out of the work of justification. Fiftly, by boasting, and bringing in their merits into the work of justification, they have thrust themselves out of the favour of God. Lastly, for that they dare stand out with God, to claim remission of sins and eternal life by their merits, and to seem unto themselves to be that which they are not (such as unto whom by desert the kingdom of heaven is due) they shall receive their due; which as Saint Augustine saith, is punishment, to wit, destruction both of soul and body. And therefore, how true it is, that they will either be saved by that means whereby they shall be condemned, or else they will not be saved; let the Reader judge. 23 Saint Augustine reproving such Heretics as would look to be rewarded with everlasting life, for their merits, said thus unto them, f Augustine 70 psalm. When the reward shall come, he will crown his own gifts, not thy merits. That is, after we have gotten possession of heaven by the only means of faith; then according to the measure of grace, which God did give to every man in this life, to work his will, and to set forth his glory, he will crown them with degrees of glory. Luke 19 And this is it which Saint Paul saith; 2 Cor. 5 We must all appear before the judgement seat of Christ, that every man may receive the things that he hath done in his body, according to that he hath done, whether it be good or evil. At which time Saint Augustine saith: g August. in his Book of the Spirit and the Letter. Cham 33. God will crown with favour and mercy that shall be done at the last judgement: whereas when the just King shall sit in his Throne, to render to every man according to his works, who shall boast that he is clean from sin? or who shall boast that his heart is chaste? Therefore (saith he) it was needful to make mention of the mercy of our Lord. Indeed he may well say, God will then crown with favour and mercy, and not according to our deserts. For whereas that just man job, Chapter 9 saith thus of man: If God should dispute with him, he could not answer him one thing for a thousand: yet at the day of judgement, as plainly appeareth in Saint Matthew 25. the Lord will repeat the things which the faithful had well done, not once mentioning any one thing they had ill done, were the actions never so vile. And there also in that Chapter is plainly demonstrated unto us what sort of Christians shall be saved, and what sort damned. Those that shall be saved, do utterly disclaim their own righteousness, and those that shall be damned, do justify themselves, by challenging to themselves the performing of all those Christian duties, which Christ required to be done to his members. Now therefore Christian Reader, be thou judge, of which of these two sorts the Papists are. Also in that Chapter is plainly declared, that men are not saved by the bare name of faith, but by the true faith, that hath the true fruits. 24 They will not in any case be saved by that way whereby we seek to be saved, namely, by endeavouring to the utter most of our powers, to observe and do all whatsoever we are commanded; and then when we have done our best, ro confess the truth against ourselves, that we are unprofitable servants, as our Saviour himself commanded, and to rely wholly upon the mercy of God in Christ: but they will be saved by fulfilling the Commandments, or else they will not be saved. Neither will they do their good works, to the end whereunto God ordained and appointed them to be done, as we do. First, to show our love to God, in walking as it becometh his children, john 14.15. Secondly, by them to glorify God, Matthew 5.16. john 15 8. Thirdly, to make our election certain to ourselves, 2 Peter 1.10. Fourthly, to win others to Christ by our godly conversation, 1 Peter 3.1. Lastly, to assure ourselves for certain, that by having the true fruits of the true faith, we have that faith whereby we shall be saved, james 2.14. But they will do their good works, first to purge their own sin. Secondly, by the overplus of good works, to purge the sins of others. Thirdly, to stay their souls from death. Fourthly, to purchase Heaven. And lastly, to lift up, and place their souls in Heaven. They will have all by their own deservings, or they will have none: all by merits, or else no bargain: therefore let us see what we can say further unto them touching this point. 25 Our Saviour Christ, Matthew 5. saith; Blessed are the poor in spirit, for theirs is the Kingdom of Heaven. Now this word Poor, is a metaphor, taken from a man that is so very poor, as that he hath not wherewith to sustain his own life, but is fain to seek to others for succour. And such are they which find themselves so greatly destitute of soul's sustenance, as that they are glad to seek to others for relief, even to God for his mercy, and to Christ for his merits. 26 Such a blessed poor man was Saint Basil, as may appear by these his words: h Basil. upon the 32. Psalm. He that trusteth not in his own good deeds; nor hopeth to be justified by his works, hath the only hope of his salvation in the mercies of God. Also such a blessed poor man was Saint Augustine, as appeareth by these his words: i Aug. upon the 142. Psal. Lord, for thy name sake shalt thou quicken me in thy righteousness: Not in mine; not because I have deserved it, but because thou hast mercy on me. Also such a blessed poor man was Saint Hierome, as appeareth by these his words: k Hier. 64. of Esay. If we behold our own merits, we shall be driven to desperation. Yea, and notwithstanding Saint Bernard acknowledgeth himself also to be one of these poor Publicans, in that he saith of himself: l Ber. upon the Psal. qui habitat. My merits is the mercy of God: yet they will rather be condemned with the proud Pharises, then be iuslified with the poor Publicans. To be brief, whereas their Master Harding saith: m D. Harding in his book, A direction of sundry soul, errors lies, etc. in fol. 357. We are justified freely without works, that may deserve the grace that God giveth. Here he hath condemned their doctrine of justification by works, to be most false and erroneous: but in that that he includeth, that works may deserve the grace that God giveth, he hath proved himself a notable heretic. For as Saint Augustine saith, n Aug. in his 46. Epistle. Understand that the forenamed Epistle (to Sixtus an Elder of the Church of Rome,) is written against the Pelagians, the new heretics, which affirm the grace of God to be given according to merits: that he that glorieth should not glory in the Lord, but in himself: that is, in man, and not in the Lord. And therefore in another place he saith, o In the same Epistle. Let no man say, that for the merits of his works: or for the merits of his prayers, or for the merit of his faith, the grace of God is given unto him: And so that which those heretics say, be counted true; namely, that according to our merits the grace of God is given: then the which, nothing can be more false. But as he saith in another place, p In his book of predestination of Saints, chap. 9 They that glory, should not glory in their own merits (which they perceive to be like unto the merits of them that shall be damned) but should glory in the Lord. Whereupon, saith Saint Ambrose, q Ambrose in his 1. book and 5. chapter of the calling of the Gentiles. Like as there is none so detestable outrageous, as can restrain the free gift of grace, so can there be no work so excellent, that this (which is freely given) should be due unto them by action of debt: for then the redemption of Christ, should in deed be no thing worth, neither should the worthiness of man's works be inferior to the mercy of God. Whereupon their Writer Waldensis saith, r Walden in his book against Wilelesse. I take him therefore to be the sounder Divine, the faithfuller Catholic, and more agreeable to the holy Scriptures, that utterly denieth all such kind of merits. And thus much for the conclusion of the twelve Chapters, referring the whole matter to be judged by all that shall read them. Whether they can possibly be true Catholic Christians, which in stead of one God, will have hundreds, (as appeareth in our first Chapter;) and in stead of one Saviour, to have many thousands, as appeareth in the same Chapter. That will have the Pope to be the very Vicar of Christ, whom in our second Chapter, we proved to be that great Antichrist, showed by Saint Paul 2 Thessa. 2. to be the arch-enemy of Christ and all true Christians. That will have Rome to be the Mother of all Christian Churches, which in our third Chapter, we proved to be that Babylon which the Angel in the seaventeenth Chapter of the Revelation calleth, The mother of Whordomes and abominations of the earth. That will have his Church (as it is now Christian) to be the true Church of Christ: Which in our fourth Chapter, we proved to be the same idolatrous Church, professing Christ, mentioned by the Angel in the 13. Chapter and 17. Chapter of the Revelation. That will have their Church to be the most ancient Apostolic and Catholic Church, which in our fifth Chapter, we proved had no being at all, for the space of six hundred and six year's next after Christ. That will have the succession of Universal Popes, to descend from Saint Peter; which we proved in our sixth Chapter, to descend but from Boniface the third Bishop of Rome, of that name, made Universal Pope, by that Murderer Phocas ●he Emperor, in the year of Christ, 607. In which year the first Universal Pope being made, the Popish Church must needs first begin: For, as before Christ was, there could be no Christian Church; so, before there was an Universal Pope, there could be no Popish Church: Therefore their Church having her first beginning but six hundred and seven years after Christ, the antiquity thereof is overthrown, & our Church proved to be more ancient by six hundred and six years. That will have the Pope's supreme title and dignity, approved of, by general consent of Counsels and Fathers; which in our seaventh Chapter, we proved to be gain said, and withstood by Counsels and Fathers, till the year of Christ, 607. That will have Peter to be made supreme Head of all the Apostles, by Christ himself: the contrary whereof, we proved in our eighth Chapter by Christ's express Commandment; and therefore the Pope cannot claim his Supremacy from Peter. That will have the true Church known by retaining seven Sacraments; which in our ninth Chapter we proved, that to Saint Chrisostomes' time, which was about four hundred years after Christ's Incarnation, it was known by retaining only two Sacraments; and afterwards, no Christian Church known by the just number of seven, till Antichrist was borne in Rome. That will have the idolatrous Mass to be the ordinance of Christ; which in the same Chapter, we proved cannot be, because it tendeth to the utter overthrow of the power of Christ's death and passion: as also, because it was not begun to be framed, till about one hundred and nineteen years after Christ, and not finished of more than six hundred years after. And confessed by their johannes Boemos, to be invented by certain Bishops of Rome, whose names we have produced in the same Chapter, as himself nominated them. That will have those words in the sixth chapter of Saint john's Cospel touching the eating his flesh and drinking his blood, to be meant of a corporal kind of eating; which heresy, we proved in our tenth Chapter, Christ reproved the carnal Capernaites for. As also, will have those words in the six and twentieth Chapter of Saint Matthews Gospel, Take, eat, this is my Body, to be literally understood, that they might worship the bread for Christ, and make an Idol of it. That will have Saints prayed unto, and worshipped; which, as we proved in our eleventh Chapter, is to rob God of two special parts of his glory. Lastly, that will have men to make a better satisfaction for sin, than Christ hath made for them, & be better purged from their sin in the fire of Purgatory (than Christ hath by his blood) or be holden from life and liberty for ever: which, as we proved in our twelfth Chapter, tendeth to the utter overthrow of all that Christ hath done for the salvation of man kind. To conclude, we see in this Chapter of Conclusion, they will have men to seek justification by the works of the Law, that so they might be brought under the curse and condemnation of it, for not fulfilling all that the Law requireth. They will have men to purchase heaven by their own deserving, thereby to prove his death to be needless, and faith in him of none effect. And notwithstanding that case to stand clear, that these be pa●● of those Antichristian lies, wherewith Saint Paul, 2 Thess. 2. shown the great Antichrist should deceive those that loved not the truth. But had pleasure in unrighteousness. They bash not to say, The Pope cannot be holden with any Religion of a lie. FINIS.