THE TRUE Mark of the Beast: OR THE PRESENT DEGENERACY OF THE Church of Rome FROM THE FAITH once delivered to the SAINTS.  
A SERMON on November 5. 1681.  
By EDWARD PELLING, Rector of St. Martin's Ludgate, and Chaplain to his Grace the Duke of Somerset.  Quid Romae faciam? Mentiri nescio. Juv. Sat. 3. Can the Ethiopian change his skin, or the Leopard his spots? then may Ye also do Good, that are accustomed to do Evil. Jer. 13. v. 23. Let no man deceive you by any means, for that day shall not come, except there come a falling away first, and that Man of Sin be revealed, the Son of Perdition: Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that He as God sitteth in the Temple of God, showing Himself that He is God. 2 Thess. 2. v. 3, 4. 
London, Printed for Joseph Hindmarsh at the Black-Bull in Cornhill, and Walter Davis in Amen Corner. 1682.   

To his Grace, my ever Honoured and Dear Lord, CHARLES Duke of SUMMERSAULT, Marquess and Earl of HERTFORD, Viscount BEAUCHAMP, and Baron of TROWBRIDG.  
My Lord,  
SEldom do some men make any Comments, but they choose me for their Text. Since I presented to your Grace a little Sermon preached on the 30 of January, Factious people have accused me of Partiality, for not Publishing this that was Preached on the 5th of November last; and thence the Charity of our Modern Blessed Saints, (who like the Old Nestorians are — nati ad Calumniandum— rarely gifted in those two Virtues, Lying and Slandering) hath concluded, that I am a secret friend to the Popish Interest.  
Which manifest and gross injury I have yet the less reason to repine at, since so many thousands of men who are far my betters, have an equal share of it, so that all who are not given to change, all who are not weary of a Happy Peace, all who Dread to be Slaves again to their Fellow-Subjects, all that are true friends to the Government Established in Church and State, all that love the Person and acquiesce in the Wisdom and Counsels of the King, all Ranks and Degrees of men, even Peers and Prelates, who Abhor the seditious practices of Ambitious Revengeful and unquiet Spirits, are Libelled under the notion of Tantivyes, Popishly affected, Papists in Masquerade, Irish Bog-trotters, and under I know not how many Nick names more.  
Little do they consider in the mean while, how they Dishonour the Reformed Religion, and what great Service they do the Romanists, when they call every Honest man a Papist, and make Knavery to be a Characteristical note of a TRUE PROTESTANT.  
And though the Sons of the Church of England be thus traduced as unfaithful to their Mother, yet we hope the indifferent world will consider, that none but they have effectually undertaken the defence of the Protestant Cause all a long. And 'tis observable, that since the discovery of the late Popish Plot, whereas the Church of England hath both by Preaching and writing industridusly Laboured against Popery, the Dissenters have Laboured with all their might and main against the Church of England; which when men of Judgement and Integrity shall consider, they will soon discern who they are amongst us, that are the best friends to the Church of Rome.  
As to mine own particular, My Lord, I do sincerely protest as in the presence of the Eternal and Omniscient God, that I have ever lived, and by God's grace am resolved to die a true member of our Church as it is now Established. And for the rest of my Brethren, the Conformable Clergy, they cannot be suspected but either by Ignorant or by Ill men; it being impossible for those, who give their Unfeigned Assent and Consent to our Liturgy, to entertain any kind or favourable Opinion of those Errors and Corruptions, which we justly Condemn in the Roman Church.  
Therefore, to deal truly with your Grace; the only Reason why this Sermon was not Published before, was, because I looked upon it as so inconsiderable a thing in comparison of what has been done by men of Great Learning and True Worth, that I could not take the confidence to show it the World. Some discourses may be fit enough for the Pulpit, which may not be so fit for the Press; and such I conceive this Discourse to be. However since 'tis going abroad, it will not take up much room in the World; and this advantage I gain by it, an opportunity of presenting my most Hearty Service and Duty to your Grace, and of professing myself, what I am, My Lord,  
Your Grace's most Obedient, Obliged, and Affectionate Servant and Chaplain, EDWARD PELLING. March 16, 1681.   

A SERMON PREACHED ON The Fifth of November, 1681.  Rom. 1. 8. First, I thank my God, through Jesus Christ, for you all, that your Faith is spoken of throughout the whole World. 
YOu see by the Verse preceding, that St. Paul directed this Epistle to the Church of Rome that then was: and you may be sure, that the Modern Romanists have not failed to make the most use of this Text (more indeed by far, than the Apostle ever intended to give them occasion of making;) for as it is their constant custom, when they Comment upon the Fathers, if they meet with any little passage, though it be but the clink of a word, that seems to favour their Errors, to catch hold on it presently, as if all the world were their own, (whereas they abuse the Writer all the while, and either willingly mistake, or studiously wrest the place contrary to the true sense of the Author:) so when they are Commenting upon the Scriptures, if they light upon any one Text, which with all their Art and Skill they can but take advantage by, to plead from it, and to Hollow their Impieties, they run away straight with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, glad that they have found a booty, a dainty and strong Argument for their Cause.  
But if St. Paul, the great Apostle of the Gentiles, an Apostle, that together with Peter preached and suffered Martyrdom at Rome, an Apostle to whose Writings the Protestants do frequently Appeal, and whose Epistles some of the Romanists have been very angry with, because they do too much favour the Heretics (as they have been pleased to say;) if this Great man did so commend the Faith of the Church of Rome, as he doth in this Text; and if He spoke so Honourably of it, as that it was admired by the whole world; we may reasonably expect to hear enough of their Brags. And indeed, this is their Starting place, whence they run out into very high Encomiums of their Church, and they tell us of a great number of Ancient Fathers that join with them in their Applauses: they would persuade us, that St. Paul here doth not only Declare what the Church of Rome was then, but moreover that he did Prophecy, that it should be an Excellent Church unto the world's End, and that his Commendation respecteth as well the Christians at Rome in his days, as their Posterity and Successors for ever. They tell us, that the Apostle pointeth to their Church, as to the Mother Church of the whole world, and that he extolleth their Faith, as that which all other Churches were to look upon, and mind, and observe as their Rule; that they were to account Her not their Sister, but their Mother and Superintendent; that they were from thenceforth to say after Her, and to seek for the Law of Christ at Her mouth, and in every particular to follow Her Directions: so that whosoever in process of time should not be of Her Communion, he ought not to be looked upon as a Catholic, or a Christian, but as a Foreigner, and an Alien to the Covenant of Grace.  
Can any thing be Higher than this? and yet what a slight Pedestal is it, which this Tower of Babel stands upon? Indeed St. Paul had reason to Praise the Church of Rome in His time, because its Faith was Pure, Entire, and Uncorrupted then, and so continued for a considerable time after. Let it be granted too, (because the words of Hegesippus 
Euseb. Hist. Eccles. lib. 4. c. 22.  seem to argue it) that the Bishops of Rome were in His days of the same true Faith with the Bishops of other Churches. Let it be allowed too, that even in Iraeneus' time, that Church kept the Apostles 
Iren. adv. Haeres. lib 3. c. 3.  Tradition; meaning, that Doctrine which the Apostles had once for all delivered unto the Saints. Nay, I see no danger if we go further yet, and allow, that those Commendations which St. Cyprian, 
Cyp. Ep. 55. Hier. Apol. 3. adv. Ruffin.  Jerome, and others of the fourth Century gave of that Church, were not mere Compliments; but that she was so Faithful in the main, that she could not easily, or would not willingly be guilty of Persidiousness, especially in cases of moment: I say, Let us suppose all this, that for some Ages, the Church of Rome continued a Virgin not deflowered by any Heretics; yet it will by no means follow, that she did not prostitute her Chastity in after Ages, or that it was not Possible for her ever to turn Harlot. There is no reason for that Fancy, that if men be once in a good State, they shall be so always; much less reason is there for that conceit, that a Church which is once Pure, shall never be defiled: and yet this is the thing which many unwary Romanists now take for granted, that since the Faith of their Church was once right and sound (which St. Paul doth here intimate, and confess) she neither did nor could Adulterate and Corrupt it, and so, that it is as Sincere & Pure now, as ever it was in the Apostles days. And according to this rate Cornelius à Lapide the Jesuit, doth reckon in his notes upon my Text, That the Faith of the Roman Church was sound in St. Paul 's time, and so down to St. Jerome's time, and so by necessary consequence unto this time; for never hitherto (saith he) hath any Heresy tainted Rome, as it hath other Cities.  
This is a Point necessary to be Examined, or rather a Fallacy that highly deserves to be Detected, for the good of such Souls as are willing to be instructed. And therefore I shall take occasion from the Text, and the Day, to show you these following things in Order:  

1. What that Faith was which St. Paul here commendeth.  
2. That it was possible for this their Faith to be altered and corrupted in After-ages.  
3. That the Ancient Faith of the Church of Rome hath been de facto Actually corrupted.  
4. That a Reformation of those Corruptions was on our side Justifiable.   
And so in the last place we will leave it to the impartial world to consider, whether those violent Methods are justifiable, which the Romanists have used since the Reformation, for the Re-establishment of those Corruptions. And of these as briefly as I can.  
1. What the Faith was which the Apostle here commendeth the Church of Rome for, and which he saith was spoken of throughout the whole World. It is certain in the general, that the Faith of the Church of Rome was not different from the Faith of other Churches: for as there was but One Lord, so there was but One Faith over the whole Christian World, Ephes. 4. 5. And the Reason why St. Paul with Thankfulness takes notice of the Romans Faith was, not because it was Other, or more Excellent than that which was received in other places, but because Rome, being the great Imperial City, whereunto the world was necessitated to have recourse, the Christian Faith was likely thence to Disseminate itself every where over all the parts of the Empire in a very short time. Now if we inquire particularly what that Faith was, we shall find it to have been this, viz. A Confession of the Necessary and Important Doctrines of Christianity; A Belief of those Main and Fundamental Truths, touching the Divine Nature and Authority of our Blessed Saviour, touching the things which he did and suffered for the Salvation of the world, and touching those inestimable Blessings which wereconsequent hereunto, as the Sanctification of our hearts by the Holy Spirit, the Remission of our Sins, and the Hope of an Happy Resurrection to Eternal Life for Christ his sake. These are the Grand Articles of the Christian Faith, and they are summed up in that short Collection of Christian Verities, which we call the Apostles Creed, because (whether they themselves compiled that Collection or no) it contains those main Points and Doctrines which the Apostles preached at Rome, and in all places beside, as the only Credenda, or matters of Faith, that were absolutely Necessary to Salvation.  
Of this we have Testimonies abundant: for when St. Paul preached at Athens, they were the Fundamental & Substantial Doctrines of Christianity which he taught, viz. Jesus, and the Resurrection, as St. Luke tells us, Act. 17. 18. And when the great Apostle wrote to the Corinthian Church, he told them, what that Gospel was which he had received himself, and which he had delivered unto them, and by which they were to be saved; And what was that Gospel? why, a Collection still of these Necessary matters of Faith, how that Christ died for our sins, and that he was buried, and that he risen again the third day, according to the Scriptures, 1 Cor. 15. 1, 2, 3, 4. Nay, writing to That Church of Rome, whose Ancient Faith we are now considering, he declares what that was, which he and the rest of the Apostles made the common subject of their discourses (to the Romans, and to all other people) and still it was of the necessary and prime matters of Faith; for This, saith he, is the word of Faith which we preach, that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved, Rom. 10. 8, 9 Now can any thing be plainer than this, That the Faith which all the Apostles preached, which all Christian Churches received, and for which the Roman Church is here commended, was made up of those principal Doctrines which at this day we find in our Creed?  
To these, were it necessary to add the Testimonies 
Tert de veland. Virgin. & de prascrip. Atkanas. in initio & fine Symbol.  of Church-writers, I might instance in Tertullian, Athanasius, and divers more, who speaking of the Creed, owned it to have been the One, only,  and sufficient Rule which all Christians went by; the Catholic Faith, and the Faith of all Churches in the world, which whosoever believed, was a right Catholic and sound Believer. But to avoid prolixity, I shall only take notice of what we meet with in Irenaeus, who lived in the 
Iren. adv. Haer. lib. 1. c. 2, 3. & 4.  very next age to the Apostles; for, rehearsing the Articles of the Creed, he tells us, that That was the Faith which the whole Church over the whole world had received from the Apostles and their Disciples; that every Church held, taught, and kept with all diligence and care, and that the Churches in Germany, in Spain, in France, in the Eastern parts of Egypt, in afric, and in the midland parts of the world (which takes in Rome too) did in His days believe no other Doctrines, than what were contained in the Apostles Creed, and that the Universal Church was One, because the Faith of every Church in the world was one and the same, and that none either taught more, or believed less, than that One Faith did amount unto.  
Alas! in those days the Creed of all Christians was a plain, easy and short one; for they thought themselves obliged to this only, to believe the Essentials of Christianity, and to lead good lives; and it had been well for Christendom, had after-ages taken not other care: but by multiplying Articles some have multiplied Errors too; and as Seneca observed of the old World, that while men lived upon a Simple and Natural sort of Diet, they were very healthful and strong; but multos morbos multa fercula fecerunt, when they came to be Nice, and Luxurious, and would have variety of costly Dishes served up at their Tables, many diseases followed: so it is observable in this Case; as long as Christians contented themselves with a Simple Religion, and a plain short Creed, so long the Faith continued in a good state; but when they came to be wanton, and would needs have this and that Point set out according to their Gusto, Religion became Sickly, and men Unsound, and by abusing their Learning, they were the less Virtuous, and the less Orthodox, but yet the more Tetchy and Imperious.  
2. But (to come to our next Point) I know the Church of Rome will by no means hear of this, that She has played any Tricks with the Ancient Faith, either by Adding to it, or by Taking from it, or by Embasing it with any Novel Mixtures; nor indeed that it was Possible for Her to do it, considering that Singular Prerogative of an Un-erring Judgement which she pretendeth to have above all Churches beside. But this is a most vain and ridiculous conceit: for, because she was faithful once, it will no more follow, that she hath been so ever since, than it will follow, that because the Husbandman soweth Wheat in his Field, it shall bring forth no Tares; or, that because a Child is Innocent upon his Baptism, he shall never grow up to be a Man of Sin; or, that because a Virgin is yet unspotted, she will never turn Whore; or, that because a man is yet in Health, he shall never be crazy; or, that because a Town is yet free from the Plague, it shall never be visited with it; or that we shall not be mortal, because our Climate is Temperate, our Air good, our Physicians skilful, and our Food at present is wholesome. A long Tract of Time produceth many and great Alterations; for one Generation passeth away, and another comes; and many times we see, that the Posterities of men are not half so good as their Predecessors were, and that Religion which was sprightly and visible in One Age, may be almost Lost in another. Anciently the Faith of the Church of Rome was Right, and her Bishops were Wise and Holy men; but because she had this Honour in the Primitive times, was it impossible for her ever to lose it? Was it Impossible, either for the Sheep in the fold to catch the Bane? or for the Shepherds to fall asleep? or for Wolves to creep in unawares, or be encouraged and invited to come in at Noonday? Why, look ye now, This is as great a piece of Nonsense, as if you should believe, that because the City of London is now well stocked with a Knowing and Honest Clergy, it may not be as ill stocked with a pack of Illiterate and ill men, should Times alter, and our Laws and Government be subverted. 'Tis true, Christ promised his Church, That the Gates of Hell should not prevail against her: But this promise belongs not to any One particular National Church, but to the Church in General. 'Tis true also that Christ said, Lo I am with you always, even to the end of the world; but 'twas spoken to All the Apostles, and to all their Successors for ever. 'Tis true likewise, that Christ prayed, That Peter 's Faith should not fail: but this was a Personal respect to Peter himself, but no security for those that came after him; and we may well wonder, how it should come into the head of any Papist to dream from that Text, that because Peter himself did not utterly forsake the Faith, ergo, it was impossible for Marcellinus to become an Idolater, or for Eleutherius to turn Montanist, or for Liberius to fall off to the Arians, or for Honorius to be a Monothelite, or for Anastasius to turn Nestorian, or for Pope John (the 23d. of that name) to teach, That there is no Future state of Happiness, nor any Resurrection of the dead? And yet we have proved it upon them, that these things were done and taught, and that the Faith of these and other Bishops of Rome hath actually failed either in whole, or in a very great part. When St. Paul writing to the Church of Rome, gave her this warning, Be not high minded, but fear, Rom. 11. 20. and when he besought them, to mark such as caused divisions and offences contrary to the doctrine which they had learned, Rom. 16. 17. either the Church of Rome was then in danger of being tainted with Scandalous Principles, and of Apostatising from the Truth, and of Falling from the favour of God; or else the Apostle was an Impertinent man, and ill advised, to give them such Needless admonitions, and to tell them of danger when there was none.  
3. But not to argue any longer at this rate. If it be made appear, that the Primitive Faith of the Church of Rome is Actually corrupted and altered, that will undeniably prove the Possibility of that thing. And because this is the main point in debate, which (if proved) will at once take away all their pleas of an Infallible Spirit, all their pretences to Antiquity, all their Arguments against our Reformation, and all those Insinuations whereby they beguile Ignorant and Unwary men, I must desire your patience while I insist somewhat largely and particularly upon it. And for proof hereof I might take notice of one Modern Principle in the Church of Rome, which doth plainly Intimate and Argue a Confession out of their own mouths, that they have altered the Old Faith; for the Principle is this, That it lies in the power of their Church, not only to Declare New Articles of Faith, but to Make and Constitute New Creeds, and to Impose them as necessary to Salvation. The most Learned Bishop Taylor hath showed this against them in his Excellent Dissuasive from Popery, wherein he observes too, that when Pope Leo the Tenth issued out his Bull against Martin Luther, and condemned him, he condemned him for teaching this, among other things, That it is not in the power of the Church or Pope to make Articles of Faith. Now, saith my Learned and Judicious Author rightly, It is not Credible they would publish such Invidious and Ill-sounding Doctrine to no purpose, and to serve no End; therefore, it may without further Evidence be believed by all Discerning persons, that they have Need of this Doctrine, or it would not have been taught, and that consequently without more ado it may be concluded, that some of their Articles are parts of this New faith. But I shall wave this for Brevity-sake; and so I shall wave also many Testimonies of some of the Ancients, which are usually and with good Reason brought to prove the plain Innovations in Religion, which are now Taught and Practised in the Roman Church. I am willing to take a shorter course (and that which will bring me very home to them) to demonstrate that they have altered and adulterated the Primitive Faith, even of their own Church: and this I shall show by men of their own, and by using some Testimonies out of, and by making some Remarks upon some of the most considerable men, whom they own to have been Bishops of their Church in the Primitive ages.  
1. First then, St. Peter and St. Paul are believed by them to have founded and built their Church: Nor can it well be denied, but they were both of them at Rome; and we may suppose the One to have been the Apostle of the Jewish, the other of the Gentile-Church there. But now, when the One calls the Scripture a sure word of Prophecy, and requires us to take heed thereunto, 2 Pet. 1. 19 and when the other tells us, that The whole Scripture is given by inspiration of God, and is profitable for doctrine, 
2 Tim. 3. 17.  for reproof, for correction, for instruction in righteousness, that the man of God may be Perfect, throughly furnished unto all good works; How can we reconcile this with the late pretended Authority and Necessity of Tradition?  
When St. Peter requires us, To be ready always 
1 Pet. 3. 15.  to give an answer to every man that asketh us a Reason of the Hope that is in us; and when St Paul's manner was To Reason with men out of the Scriptures, 
Act. 17. 3.  opening and expounding the meaning of them; How can we reconcile this with those Doctrines, touching the Necessity of Hiding the Scriptures from the Vulgar, and the Excellence of a Blind and Implicit Faith?  
When St. Peter affirms, That there is no Salvation 
Act. 4. 12.  in any other, but in Christ only, and no other name under heaven given among men, whereby we can be saved; and when St. Paul tells us, That Christ was by his sufferings consecrated to be our High Priest, that He intercedeth for us, and is the One only Mediator; how can we reconcile this with that Doctrine touching the Invocation of, and trusting in the Intercession and merits of Saints?  
When St. Peter tells us, That Christ Suffered Once 
1 Pet. 3. 18. Heb. 7. 27. c. 9 28. & 10. 10.  for Sins; and St. Paul agrees to it, That Christ offered up himself a Sacrifice Once, that he was Once offered, and that That offering of his body was once for All; How can we reconcile this with the Doctrine touching the daily Sacrificing of Christ in the Mass?  
When St. Peter taught, That through the Grace of our Lord Jesus Christ we shall be saved; and St. Paul argued in this very Epistle to the Church of 
Act. 5. 11. Rom. 11. 5.  Rome, That if by Grace, than it is no more of works; How can we reconcile this with that Doctrine, about Earning and Meriting Heaven by the intrinsic value of our performances?  
When St. Peter would have us to call upon the Father; and St. Paul would have us Pray with the Spirit, and with the understanding also; How can we reconcile this with that Doctrine of Praying in an Unknown Tongue? A thing so directly repugnant to the Apostles order, as if it were done out of mere spite against 1 Cor. 14.  
When One Apostle tells us, That we are redeemed not with corruptible things, as Silver and Gold; How can it consist with that Doctrine, about redeeming Souls out of pain by Eightpenny Offerings, and a Lusty Legacy, as if our Saviour's Vae were to be removed, and the Gospel were to run thus, Woe unto you that are Poor?  
And when the other Apostle so often calls the Solid Element in the Sacrament, Bread; how can it be Natural and Real Flesh? and when he commands all men to eat of that Bread, and to drink of that Cup, how can we reconcile it with the Doctrine of Half-Communion, which they themselves have confessed to be contrary to the Institution 
Licet Christus post coenam instituerit, & suis discipulis administraverit sub utraque specie panis & vini hoc venerabile sacramentum, tamen hoc non obstante, etc. Concil. Constant. Sess. 13. Et similiter, licet in Primitiva Ecclesia hujusmodi Sacramentum reciperetur à fidelibus sub utraque specie, tamen, etc. ibid.  of Christ, and against the practice of the Primitive Church?  
Briesly, when St. Peter teacheth, That the King is Supreme, is it not New Doctrine, that He hath a Superior? yet this is a Popish Principle, whosoever they be that believe it, that the King hath any above him, whether it be Pope or People. And when we hear both these Great Apostles preaching up the Necessity of Obedience to the Government, the one peremptorily requiring us to Honour the King, and to submit ourselves to every Ordinance of man for the Lord's sake; and the other pressing this very home, particularly to the Romans, as if he had foreseen that in after-ages men of the Romish Faith would prove Traitors, and to prevent it, if it were possible, we find him charging Every soul, [no Priest or Bishop, or any other excepted] to be subject to the higher powers, and that not only for wrath, but for conscience sake: I say, when these Doctrines are so Plain before us, may we not think, that they who have Sanctified Treason, and taught the world to be Base, did wholly overlook their Bibles? or had a greater veneration for a Cursed Hildebrand, or an Ignatius Loyola, than for that noble pair of Apostles who were the Founders of the Church of Rome? To be sure, we may as soon make the Arctic and Antarctic Poles to meet, as ever reconcile the Apostolic Faith with the Faith of our Romanists (though it be not Theirs only) whereby it is made lawful, forsooth, to depose and destroy Princes, to absolve Subjects from their Oaths of Allegiance (or to Interpret Oaths in a sense that will serve their own Turn) to raise Rebellions, to blow up Parliaments, to murder Magistrates, whom they call Heretical, and Bishops whom they call Malignant, or Prerogative-men, and for the advantage of a wretched cause, to do such other Barbarities, as render Nero, Domitian and Dioclesian kind and good-natured Cutthroats in comparison.  
I do not wonder, that the Papists care no more to look into the Scriptures, than a Monkey cares to look into a Glass, so very ugly is the Picture in it. But the Fathers, they say, are all on their side; and they say so the rather, because their Writings are in Latin or Greek, which common people cannot understand, and which every knowing man hath not time to read. Now, though to confute this pretence, enough has been said in the many Apologies and Appeals for the Reformed Religion; yet let us Examine the Truth of this a little, and setting aside all other Ancient Writers, let us see whether the Old Bishops of Rome themselves, that succeeded the Apostles, will do them any good.  
2. Now St. Clement is supposed immediately to have succeeded St. Peter as Bishop of the Jewish 
Hammond. Dissert. 5.  Church at Rome; and we have extant two Epistles which go under his name, one whereof is confessedly genuine, and it was written upon this occasion: There had happened in the Corinthian Church sad Controversies and Schisms (such as are now in the Church of England) about thlngs not appertaining to Salvation. Yet these small matters occasioned a huge breach; for the healing whereof Clement wrote them a most Excellent Epistle; yet not as their Primate, or Bishop, but as a charitable good 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 71.  Neighbour; for he expressed his desires touching the Criminals at Corinth, that they would yield (or be in Subjection) not to Us (saith He) but to the will of God. This makes it clear, that he claimed no Primacy or Jurisdiction over any Churches but his Own; and the whole Epistle is written, not in a Magisterial style, savouring of any pretence of Dominion over the Corinthians, but is full of Gentleness, Meekness, Entreaties, Prayers, Exhortations and Arguments from the Word of God; all which had been needless had He had any Superintending Power and Authority over them, for than he might (and we may well think, would) have presently past a Definitive Sentence, and determined the Controversy without any more ado. But he sends them to the Holy Scriptures, as to the Rule which they were to judge things by; commends their knowledge of the Scriptures, wishes them diligently 
Pag. 68  to look into the Scriptures, and particularly 
Pag. 58.  he recommends to them the first Epistle of St. Paul to the Corinthians. He tells them, That we are justified, 
Pag. 61.  not of ourselves, nor by our wisdom, or knowledge, 
Pag. 41.  or piety, or works (though we do them with simplicity and purity of heart) but by faith, and by the will and good pleasure of God. He exhorteth them to submit to their own Pastors and Governors; and 
Pag, 63.  tells them, that the Greater a man is, either for Knowledge or Goodness, the more Humble he ought to be. And in his other Epistle (which seems to be as genuine as the former) he admires the goodness 
V Bevereg. Cod. vindicat. l. 2. c. 9  of God to them, that they did no longer worship Stones, and Wood, and Gold, and Silver, and Brass, the works of men's hands; and so entreats 
Pag. 1.  them to Repent while they had Time to Repent, and while they had an opportunity of being healed; For (saith he) after we are once gone out of This world we cannot make confession of our Sins, or 
Pag. 5.  Repent of them (so as to be saved.) Here then let the world judge, whether they that make the Bishop of Rome to be the Universal Pastor of all Churches in the world, that suppress the use of the Holy Bible, that teach Blind Obedience, that talk of Salvation by their own Deserts, that adore Images and Pictures, that preach the Doctrine of Purgatory, and pretend to show us a Trick, how we may be saved, and how we may be delivered out of Torments after Death, though we die in Sin. Judge, I say, whether these men have not corrupted the Faith, and changed it to another thing from what it was in the days of St. Clement.  
3. Another of the old Popes of Rome was Anicetus, in whose days that Controversy arose, when the Lent Fast should conclude, and Easter be kept; some arguing that it ought to be kept on the day of the Jews Passeover (which was the Custom in Asia;) others, that it should be kept on the Resurrection-day, (which was the Custom at Rome, and in other Churches.) Upon this, Polycarp (St. John's Scholar) goes to Rome, and disputes with Anicetus about this and other matters; but neither party convinced the other, and so after some little heats, they parted good friends, and in perfect charity, both of them having received the Holy Communion. Now can any man in his 
Euseb. Eccles. Hist. l. 5. c. 24.  Wits believe, that in those days the Pope's Judgement was thought Infallible? or that Anicetus himself thought it so, when he neither Presumed to determine the Controversy, nor could do it, nor was able to satisfy any of the Eastern Bishops?  
4. Within a while after Him succeeded Eleutherius, in whose days the Doctrines of Montanus made a filthy stir; and to stifle the spreading of that Plague the Gallican Church wrote Letters into Asia, and another they sent to the Pope himself, admonishing him to follow the things which made for Peace: For Tertullian is witness, that the Pope 
Tertul adv. Prax. in initio.  was infected with Montanism. But yet so it was, that through Fear on the One hand, and through the solicitations of Praxeas on the other, he was fain to Reject Montanus and his followers. And can we imagine, that the world then counted Eleutherius' Judgement Infallible, when they found him to have been Haeretical? or that Eleutherius himself thought he could not Err, when he Condemned Montanism, which before he had Embraced?  
5. Pope Victor was the next, and of him I observe these two things: First, That whereas it was provided by an Old Canon of the Church, That every Nation should acknowledge 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Can. Apost. 34.  their Own Primate, and count him their Head, and do nothing without bis Order, Pope Victor owned the Authority of this Canon, and claimed no Primacy over Polycrates (the Metropolitan of the Proconsular Asia) when he wrote to him about calling a Synod to consider of the Paschal Controversy. For 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. inquit Polycrates ad Vict. Euseb. Hist. Eccl. l. 5. c. 24.  though the Popes now challenge a power of Summoning all Councils, by virtue of their pretended Primacy over all Churches, yet it was not so in Pope Victor's days; for he did entreat and beseech Polycrates that He would call a Synod of Bishops himself. Secondly, That when Victor purposed to Anathematise the Asiatic Churches, for not complying with his Humour, Irenaus and many other Bishops dealt very roundly and roughly with him, so that he was forced to Alter his purpose. Whence it appears, that the Popes in those days were so far from conceiving themselves to be Supreme, or free from a possibility of Erring, that they stood in awe of their Fellow-Bishops, that could upon occasion Ruffle with them, and make them keep the Peace, and bind them to their good behaviour.  
6. I might show too how St. Cyprian rated both those Popes in his time, Cornelius and Stephen: but I forbear to gather any more instances of that nature, because it is so well known, that for near 600 years after Christ the Bishops of Rome never had the Title of Universal Pastors of the Church, till the days of Boniface the Third, and he got it basely, and by the grant of that Bloody wretch Phocas, who had murdered the Emperor Mauritius, and all his Children, and had no way to secure himself but by giving the Pope a Title that pleased him; and ever since our Bishops of Rome have pretended to be the Landlords of all God's Vineyard, instead of being Labourers in it; or rather have been Wolves instead of Shepherds: and it is observable, that the Donor of this title was a Bloody Tyrant and Traitor; and you may guests at the Father by the Child, for generally since, the Love of Bloodshed and Treason hath run along in the veins of the Donees.  
7. To which I shall only add the Testimony of one Pope more, not that he is the next in Order, but because 'tis most pertinent to this point; and 'tis the Testimony of Gregory the Great, who speaking of the Title of Universal Bishop of the Church, doth up and down in his Epistles call it a Title of Novelty, Error, Blasphemy, Impiety, full of poison, contrary to the Ancient Canons, to the Holy Gospel, and to god himself, and the forerunner of Antichrist.  
8. And as touching the point of Infallibility, Pope Adrian the Sixth did plainly assert (and Bellarmine owns it) that the Pope might be guilty of downright Heresy, and the Cardinal doth confess that for above 1400 years his judgement was not esteemed Infallible; and the plain truth is, he was never complemented under that notion, till he got the Empire over Princes, and the Preferments of the Church into his clutches. Aeneas Silvius (who himself was a Pope) gave this reason, why the Clergy made him Infallible above all Councils, because he could reward 'em well with fat promotions, which Councils could not, and had he sued for this Title in farma Pauperis, and without a good Fee in his hand, either his Cause would not have been pleaded at all, or, by the Verdict of all the Fathers, he would have been presently Cast; but in the Church of Rome, 'tis Money that doth all.  
I have been the longer upon these points, because they are some of the main and most material points that are in controversy between us, which if they would but part with, many other conceits (if not all) would soon fall to the ground, which are now held up chief by the usurped Authority of the Church.  
9 I will not except the conceit of Transubstantiation 
Gelas. de duabus naturis in Christo.  (which if it were Ruined, would, like the Dragon's tail, sweep down a great many other admired Fancies with it.) For as touching our Faith in this particular, we appeal to another of the Primitive Bishops of Rome, Gelasius by name, who wrote an excellent Book which is yet extant, and he wrote it upon this occasion. The Heretic Eutiches and his followers did believe that though at. first Christ had two distinct Natures, yet upon the Union of 'em, the Humane nature was wholly converted into the Divine, so that his Humanity ceased, and was absorbed and turned into the substance of his Divinity (just as our Adversaries pretend, that the Bread in the H. Eucharist ceaseth and is turned into the substance of Christ's Flesh.) Pope Gelasius undertook the maintenance of the Catholic Faith against these Heretics, and (which is well to be observed) to prove the real existence of our Saviour's Humane nature, he draws an Argument from the then received Doctrine concerning the nature of the Elements in the Eucharist: And his words I render thus. Verily the Sacraments of Christ's Body and Blood, which we receive, are a Divine thing, because by means thereof we are made partakers of the divine Nature; and yet the substance or Nature of the Bread and Wine doth not cease to be: And indeed it is the Image and Similitude of Christ's Body and Blood, which is represented in this Mysterious action. It is evident enough therefore that we must think the same of our Lord himself, which we profess, celebrate and take in the Image of him, that as these Elements by the operation of the Holy Spirit, do pass into this, that is a Divine condition, still nevertheless remaining in the propriety 
So I conceive the words of Gelasius should be read, Sic illud ipsum (est) mysterium principal, cujus nobis efficientiam virtutemque veraciter repraesentant (Scil. Sacramenta) ex quibus constat (propriè permanentibus) quia Vnum Christum, integrum, verumque permanere demonstrant.  of their own nature; so is the Principal mystery itself, the efficiency and virtue whereof is truly represented unto us by the Elements which truly and properly remaining still the same, it is manifest that they show one, entire and true Christ to remain in the union of both natures. From these words of Gelasius it is clear, that the real union of both Christ's natures is the Principal mystery which is here represented; and that this is represented by the Sacramental union between the Bread and the Wine, and the Body and Blood of Christ. And hence he concludes, that the Nature of Christ's Humanity doth still remain, because the Nature of the Elements doth still remain. But this would not have been Argumentative or Conclusive at all, had not the Church then believed, that the nature of the Bread and Wine is not abolished in the Sacrament; for 'tthat Principle, that received and common Principle, that he argues against those deceivers: So that if We are Heretics for denying the doctrine of Transubstantiation, Pope Gelasius himself was an Heretic also; for Teaching that which is the Faith of all Protestants: But indeed neither was he, nor are we to be blamed; for it was the Faith not of Pope Gelasius alone, but of all the Primitive Catholics.  
10. Should I now tell you, that the same Gelasius, condemned the administration 
Comperimus autem, quod quidam sumpta tantummodo corporis sacri portione à Calice Sacri cruoris abstineani. Qui proculdubio (quoniam nescio quâ superstitione docentur obstringi) aut Integra Sacramenta percipiant; aut ab integris arceantur, quia divisio unus ejusdemque mysterii sine Grandi Sacrilegio non potest provenire. Papa Gelas. in Gratiani Decret. de Consecrat distinct. 2. c. 12.  of the Sacrament in one kind only, as contrary to the usage of the Church of Rome itself in his time; that Leo the first condemned all Adoration of any Creature; that St. Gregory disclaimed the worshipping of Images and Pictures, and overthrew the Doctrine of Purgatory; and so go on searching into the times of old, and making such other Collections, as 'tis no very hard matter to 
Leo ser 2. in Nativit.  make, I should soon return more than a Full Jury of the Primitive Bishops of Rome (and those good 
Greg or. Ep. ad Seren.  men and true, in comparison) to try and clear this grand point, that the Errors of the modern Romanists 
Et in 7 Job. l. 8. c. 8.  which we have rejected are such, as are not to be reconciled with the Primitive Faith of the very Roman Church; which was the third thing I undertook to show.  
4. But we will forbear to walk further among the Monuments of the dead. Instead of that, we will, in the next place take a short view of the vanity of their Pretences, who charge us with Novelty, Heresy, and Schism, for embracing and sticking to that Reformation, which by the wonderful good Providence of God hath been wrought in many parts of the Christian world, and more especially here in this Realm. Had we broached any Doctrines which are really New, we had been guilty of Innovation: Had we violated the integrity of the Apostles Creed, we had been guilty of Heresy; or had we bid defiance to the Communion of the Catholic and Apostolic Church, we had been guilty of Schism, and our condition would be sad. But the old Sages of the Church, and our own Consciences do bear us witness, that in every of these respects we are not only Innocent but Righteous; for our Faith beareth the same date with Christianity, and we have forsaken the Church of Rome in no material point, but where she hath forsaken the Ancient Church, and indeed her own Primitive self. And how are we to blame, if we have done this, though it be against her humour? Is it not very hard that the Governors of a Family shall not be permitted to cleanse their own house from filth and cobwebs, because the next Neighbour will choose to let his habitation lie like a Dunghill? or is it not unreasonable that one Church must not be allowed to be a cleanly Matron, because another is resolved to be a dirty Slut? why, thus stands the case between us and our Imperious and Unconscionable Neighbours. Our Bishops (as to their just Authority) stand upon the same Level with the Bishops of Rome, and so do all the Bishops in the world beside: And this is according to the 34th Apostolic Canon. Now, if he will not suffer a Besom to come near his door, the fault is not ours (and much good may his sty do him, so he do but lie in it quietly:) but neither ought it to be an offence to him, if our Prelates have taken the first and fairest opportunity they could take, to sweep our Church, and set it to rights, as all the Churches of God were of old. They commonly ask us where our Faith was before Luther? and we say, 'twas in the Creed, which our Ancestors before Luther's time believed, as well as we do Now; and as far as they believed that, so far they were Christians and Catholics; and so far we allow our Adversaries to be Christians and Catholics too: For this is the necessary and common Faith of all Christians. But before the Reformation, many Errors did bear this Faith company, and made the Table fowl wherein the Creed was written; and when we took it down to cleanse it, we only brushed off the dust from it, so that still our Faith was and is the same, though our Errors in other matters are thrown out of doors. They ask us, where our Church was before King Hen. the 8th? and we tell 'em 'twas here in England, where it is still. But before King Henry's time 'twas abused and filled with superstition, and Legends, and a great deal of Trumpery and unlawful Stuff, which either the ignorance or the knavery and secular designs of some Priests hadfoisted in (and, which we hope, God in mercy did pardon to our forefathers, who did not know the unlawfulness of those Wares.) And when in King Henry's days a Reformation was begun, and after was completed, we did not pull down the Church over our heads, but only fling out of it such things as had been amiss in it; so that our Church is the same still, only than it was Nasty, and now it is Neat; We neither destroyed the old fabric, nor built a New one; but we cleansed that which was, and purged the Sanctuary from its Pollutions, letting the Pillars and the Walls, the Creed, the Commandments, and the Pater Noster, and what else was necessary or fitting for God's Worship, to stand still as they did, and indeed better. Now if this was a Crime, truly it might have been laid to our Saviour's own charge, when he went about to Reform those abuses and innovations which had crept into the Jewish Church by the Artifice of the Pharisees, as these did into our Church by the help of the Priests. Did he not tell them, that from the beginning it was not so? and did he not thereby direct them to Primitive practice, as the Rule of Reformation? and would it have been a good plea against him, should the Jews have said, Thus we have formerly believed, and done from the days of yore, therefore to teach otherwise is to be guilty of Novelty and Schism, and to set up another Church? or would it have been a sufficient plea against his Disciples, those great Reformers of the world, should the Pharisees have demanded of them, where was your Church before Christ? is it not a Mushroom of yesterday? and had not the answer been easy, that they had brought Religion to that purity which God anciently intended? why this is our case, that we have Restored the Catholic Faith which was once delivered unto the Saints, and have laid aside that Hay and Stubble and Trash which had been piled upon this Foundation; and if the Purifying of the Ancient Faith be Heresy, if the cleansing of our Church from Litter be Innovation, and if the professing and practising of those things that were in the Apostolic Ages be Schism, than we must own ourselves guilty; but own too, that Christ and his Apostles were our Precedents, only they had Miracles to speak on their side, we have (beside the Cannon of H. Scripture) the Books of the Old Fathers to speak on our behalf, and the credit of the Old Roman Church itself to testify for us; and to those Testimonies we Appeal.  
5. Lastly, what would not the Romanists give, could they at half such an easy rate be able to justify those evil methods, whereby they have expressed their implacable enmity against Us, for no other reason but because We have told them the truth, and will not be persuaded to shake hands with them in their Impieties? if the spirit of Love and Goodness be the spirit of Christ; If the calling for Fire from Heaven (or the fetching of it from Hell) be utterly inconsistent with the temper of a Christian; If our Holy o Lords Kingdom be not of this world; If the weapons of our warfare be not Carnal; and if that be the only true wisdom from above which is Pure, Peaceable and Gentle: Then they have reason to blush and hid their faces (but that Impudenoe is the Daughter of Lewdness and Apostasy) who talk so much of their Catholic Faith, which hath nothing to support it but their Catholic Villainies. Even as to this point too, if we look into the Ancient Faith of the Roman Church, we shall find it to have been expressed by self-denial, by bearing the Cross, by Subjection unto Princes, and suffering Persecutions to that degree, that a great number of their primitive Bishops were successively made so many glorious Martyrs. And how comes it to pass, that whereas Loyalty and Love was once a great part of that Church's Honour; at last the lawfulness of Treason, and Rebellion and Cruelty should get in to be part of her Creed! For, are not these her Doctrines, That she can divest Princes of their Regalities? that she can (without Sinning) expose and Sacrifice their very lives? that she can free her Children from all the most Sacred ties of subjection? that all the Kingdoms of the world and the glory of them are hers, and that she can give them to whomsoever she pleaseth (as if she had been trucking for a bargin with the Devil himself?) That men by being Heretics (in her account) do ipso facto forfeit all their Rights Sacred and Civil? and that to Kill and Butcher such Heretics is an act highly Meritorious of Salvation? let her deny these Doctrines, if she can, or Disclaim them, if she dare; but you shall never find her so Honest, because she is Conscious to herself, that did she not hollow these and the like Principles to keep the world in awe, her Court would soon want Attendants, and her cause an Advocate. And is there not a most perfect Harmony between her lewd Faith, and her villainous Practice, whereby she hath rolled her Garments, not in her own, but in the blood of Peers, Prelates, Princes; an unaccountable Host of Martyrs, whose blood she hath abundantly shed over the whole Christian and Reformed world? witness the streams drawn in the upper and lower Germany, and in the neighbouring Countries; witness the former Massacrees in France, and the Fresh Persecution there now, which is likely enough in a little while to end in Blood too. Witness the Barbarous Executions in Ireland, which are not quite lost out of our own memories: And, witness the continual Diabolical attempts which have been made against This Kingdom in every age since the beginning of the Reformation; as the Troubles under King Hen. the 8th. the Insurrections under King Edward the 6th. the huge Sacrifices and Offerings by fire under Q. Mary; the Spanish Invasion, and Domestic Conspiracies under Q. Elizabeth, and (which we commemorate our deliverance from THIS DAY) the Powder-Plot under King James, when nothing would satisfy those Sanguinary Catholics, but the destruction of the whole Race Royal and of the Representatives and Flower of the whole Realm. And (to say no more) witness that Hellish and damnable Conspiracy, which hath been lately Leveled against the Gentlest and Kindest of Princes, against our Laws, Government, Religion, and the Common safety of us all.  
But blessed be God that hath Providentially and Marvellously brought to light the hidden things of darkness. Blessed be God for the Miraculous Deliverance which his own Goodness and Immediate hand wrought for us This Day. And for ever blessed be his name, that since that Time he hath kept us all along out of the hands of all our enemies, that he hath delivered us yet, and we hope will deliver us yet still. And God of his mercy grant, that as our Faith is Pure, Primitive, and Holy, so we may study not only to Contend for it, but to Adorn it too, by the Simplicity of our hearts, by the Unity of our Affections, by a perfectly Honest and Peaceable deportment, and by all the Necessary and Laudable instances of a Godly and Righteous Conversation; that Our Faith also may be spoken of and renowned throughout the whole world, and that the God of mercy and compassion may Protect and bless us for evermore. Amen.  
FINIS.