offer up Christ everie day or often and that in a bodily manner and this sacrifice so offered by them they also say is propitiatorie and taketh away the sinnes of men which is most intolerably blasphemous against that sacrifice of Christ. His all-sufficient mediation and intercession they also oppugne by making manie Mediators and Intercessors beside him as namely the Virgin Mary and other Saints and Angells for whose intercession sake they desire God to heare them and to grant their requests The Kingdome of Christ the Papacie likewise oppugneth for they will not suffer his Church to be ruled and governed by his owne Word and by such orders rules and lawes as hee in his Scriptures hath ordained but according to the canons rules and pleasure of the Pope and according to his constitutions and ordinances Yea as for the lawes and ordinances of God the Pope partly dispenseth with them and partly abrogateth them making them at his pleasure of no effect by his constitutions traditions and devises yea hee taketh to himselfe to be king and head of the whole militant Church and all the authoritie to the head and king of the Church belonging and that without anie warrant at all from Christ like a notable traytor and usurper For which cause it is that he also destroyeth so much as he can all the good subiects of this kingdome of Christ even his best Saints and servants be they Kings Princes or whosoever And thus you see how he oppugneth Christ everie maner of way both in respect of his Person and in respect of his Offices and that not openly and professedly but in a cunning close and covert manner that is in such a sort as belongeth to Antichrist and Antichristian people to doe 4 It is further said in this Text where Antichrist is described that Hee shall be exalted above all that is called God or that is worshipped Observe that he doth not say that he shal be exalted above God but above every one that is called God For it is one thing to be God essentially and another thing to be called God or to have the name of God or Gods attributed to him Who then be the men that be in Scripture called God or Gods It is evident that they be Kings Princes other such like Rulers and Magistrates Now it is manifest that above all these the Pope is exalted yea even above the Emperors themselves for he claimeth a Supremacie above them all taking upon him to depose Kings Princes and Emperours and to give away their Kingdomes Empires and Dominions at his pleasure O damnable and intolerable pride in a Bishop Did ever S. Peter whose successor he pretendeth to be thus detestably magnifie and exalt himselfe All the Christian world knoweth that S Peter was of another and more humble spirit not exalting himselfe above but subiecting himselfe evermore unto and under the authoritie of Kings Princes and Emperors and taught all people likewise this duety of subiection and obedience And so did S. Paul also Yea all Bishops and even the Bishops of Rome themselves aswell as the rest were in ancient time subiect to the Emperors and the Emperors commanded over them The Emperors Writ saith Hierome caused the Bishops aswell of the East as of the West to draw to Rome This is saith Eusebius a copie of the Emperors Writ whereby hee commandeth a Councell to be kept in Rome Note that he saith he commanded it Yea hee so commanded a Councell that Pope Leo himselfe excused his absence before the Emperour The Emperor Constantine saith Sozomen sent out his Letters unto all the Rulers of the Churches that they should all meete at Nice upon a day Vnto the Bishops of the Apostolicke Sees unto Macarius the Bishop of Hierusalem and unto Iulius the Bishop of Rome c. VVee command saith Iustinian the Emperour the most holy Archbishops and Patriarchs of Rome of Constantinople of Alexandria of Antioch and of Hierusalem c. Seeing then that all Bishops and even the Bishop of Rome aswell as the rest were in ancient time subiect to Kings Princes and Emperors as to the higher powers so ordeined of GOD over them What monstrous pride is it now in the Bishop of Rome so highly to magnifie and advance himselfe as to claime and arrogate to himselfe a Supremacie and authoritie over them all Insomuch that it is registred of him in his owne Records that hee is so manie times greater then the Emperor as the Sunne is greater then the Moone Is it not then high time and more then time for all to renounce and to be ashamed of such an unholy Father whose pride by no pretences can be excused and is so superlatively ill as that it is unmatchable 5 For indeed long before this his usurping and taking to himselfe a Supremacie over all Kings Princes and Emperors to whom of right and duetie he ought to be subiect did his pride appeare and shew it selfe in taking upon him a Supremacie over all Bishops and Patriarches who were his equals so that he would be called Vniversal Priest or Vniversal Bishop chiefest Bishop head of the whole universal Church of Christ upon earth and by other such like loftie and supereminent titles And yet when Iohn the Patriarch of Constantinople affected that title of Vniversal Bishop over all you may remember what Gregory himselfe the then Bishop of Rome spake namely thus I speake it confidently that vvhosoever calleth himselfe the universal Bishop or desireth to be so called he is in that his Elation the forerunner of Antichrist because in that his pride he setteth himselfe before others Againe he saith None of my Predecessors Bishops of Rome â—ver consented to use this ungodly name No Bishop of Rome over tooke upon him this name of singularitie vvee the Bishops of Rome vvill not receive this honour being offered unto us Againe writing unto Eulogius hee saith thus Behold even in the preface of your letter you have written the word of a proude appellâ—tion naming mee the universal Pope notwithstanding I have forbidden it I beseech your holinesse to doe so no more For whatsoever is given to any other above reason the same is taken from your selves Yea it is further recorded even in Gratian himselfe that The Bishop of Rome may not bee called universal Bishop Here then you may perceive how shamelesly the Popish Church abuseth some places of Scripture wresting them for the maintenance of this their Popes claimed Supremacie and universalitie over all Bishops and the whole Church of Christ. As first they alledge that saying of Christ to Peter where after that Christ had demanded of his Apostles VVhom doe yee say that I am and that Peter had answered in the name of them all saying Thou art Christ the Sonne of the living God Christ said unto him Blessed art thou Simon the sonne of Ionas for flesh and bloud hath not revealed this
Regem non est Crimen loesae Maiestatis quia non est subditus Regis The Rebellion of a Clergie man against the king is no Treason because he is not the kings subiect And so likewise saith Bellarmine Non sunt amplius Reges Clericorum Superiores Kings be no longer Soveraignes or superiors to Clergie men Doe not these appeare to bee most grosse disloyall and detestable opinions But thus a New King is raised over the Popes Clergie that the Scripture might be fulfilled which saith They have a King over them vvhich is the Angel of the bottomlesse pit who in Hebrew is called Abaddon and in Greeke Apollyon that is in English a Destroyer namely the degenerate Bishop of Rome that grand 〈◊〉 as 〈…〉 proved who hath thus bereaved and robbed Kingâ— of 〈◊〉 naturall borne subiects and of their ancient Supremacie and most rightful authoritie over them 2 That the King is a Governour within his owne kingdomes and dominions is a matter so evident as that it needeth no proofe for he is called Rex à Regendo â— King in respect of his rule and governement And S. Peter agreeing hereunto teacheth that not onely the King but even other Magistrates also that be under the King be Governours and instituted for the punishment of evill doers for the praise of them that doe well S. Paul also speaketh the like of Princes or Governours that beare the sword that They are not to be feared for good vvorkes but for evill vvilt thou then be vvithout feare of the power Doe vvell saith hee so shalt thou have praise of the same for he is the minister of God for thy good But if thou doe evill then feare for he beareth not the sword in vaine for he is the minister of God to take vengeance on him that doth evill You here then cleerely perceive that Kings and Princes bee Governors and 〈…〉 before that they be supreme which being put together necessarily concludeth them to be under God the supreme Governors within their owne Dominions Now that their governement and authoritie extendeth to causes Ecclesiasticall as well as 〈…〉 is a thing likewise verie manifest for as there is here no exception of anie person so is there also no exception or difference put of anie cause but whosoever transgresseth or offendeth or doth evill be it in what kinde of cause soever hee is here made subiect to this sword power and authoritie of Kings and Princes and punishable by it And doth not verie reason it selfe also perswade this For even in Christian States it is possible for Bishopâ— and other Ecclesiasticall ministers to transgresse and offend as touching the execution and administration of their Ecclesiasticall offices and functions as well as other men may in their offices and places As for example If they or anie of them would not suffer a childe or anie other to bee baptized which were not to be denied baptisme or if they should excommunicate anie upon meere spleen and malice without anie iust cause or if after a iust excommunication the person excommunicate should afterward publiquely testifie his repentance and thereupon desire to be reconciled and received againe into the Church and yet for all that should most uniustly be held out and be denied absolution or reconciliation Do not these and such like offences though committed by Ecclesiasticall persons and in causes Ecclesiasticall deserve punishment by the Civill Sword and authoritie of a Christian King If you say That such an offendor may be censured by such as be Clergie men and have Ecclesiasticall authoritie over him That hindreth not but that a King may neverthelesse punish him also civilly especially where the Lawes of the kingdome do so permit or appoint For in such cases without anie wrong or iniurie may one and the selfe same offence be punished both wayes viz. both Civilly and Ecclesiastically Your selves doe know that Bishops and Clergie men cannot by vertue of that their Ecclesiasticall office and authoritie punish anie offendors civilly but onely Ecclesiastically as namely by deprivation or excommunication or such like censures of the Church But Kings and Princes punish offendors in ecclesiasticall causes after another sort namely not ecclesiastically as Bishops doe but Civilly as by corporall imprisonment pecuniarie punishment and such like temporall paines belonging to their authoritie So that both Civill and Ecclesiasticall authoritie doe and may well stand together without doing anie wrong yea as friends and helpers the one to the other But to illustrate this matter yet further Admit Clergie men have excommunicated a man or sentenced him to be deprived or pronounced him to be an Hereticke or done all they can against him by the power of the keyes and of the Church censures and that neverthelesse he still and evermore persisteth a scorner and contemner of all that they can doe against him Is it not meete and requisite thinke you that such a one should be punished civilly and by the Kings authoritie For what other remedie is there left in such a case You see then how expedient and necessarie the governement and authoritie of a Christian King is even in respect of the Church and Church affaires as well as of the Common-weale and Common-weale causes and that in respect of offendâ—rs in Ecclesiasticall causes that be unruly wilfull obstinate and contemptuous the Church hath as much neede of him as the Common-weale Whilest therefore the king punisheth offendors in Ecclesiasticall causes not ecclesiastically and by Church censures as Clergie men doe but civilly and by a regall power and authoritie it is such a cleere evident a right as none can with anie colour of reason gainsay or disallow Yea even Heathen and Pagan Kings have this power and authoritie to make lawes and proclamations for the worship and service of the true GOD and to inflict punishment upon the breakers violaters of those their lawes and proclamations although they doe not alwayes put that their power and authoritie in execution for God as they ought but most commonly abuse it against him And yet sometime we see they doe extend it and put it in execution for God as it is evident in the examples of Artashast King of Persia Nebuchadnezar King of Babell and Darius King of the Mâ—des as also by some other Heathen Emperors mentioned in Eusebius If then as is manifest Heathen and Pagan kings have this power and authoritie albeit they doe noâ— alwaies extend it and put it in execution for God by what right or reason can it be denied to Christian Kings and Princes so to doe Yea by Gods owne most gracious providence Christian Kings and Queenes are to be nursing fathers and nursing mothers to his Church and Religion for so the Prophet Esay directly witnesseth And therefore is it that they not onely may make Lawes for Christ for so S. Augustine likewise saith that Serviunt reges Christo leges ferendo pro Christo Kings serve Christ
by making lawes for Christ but they may also command and externally compell their subiects if they stubbornly be Reâ—â—sants and wilfull to become obedient in that behalfe For so did the godly and religious Kings of Iudah as for example King Asa King Manasseth and king Iosiah The Donatists were the first that denied this authoritie of Kings in matters Ecclesiasticall Against whom therefore S. Augustine disputeth at large in sundry places VVhy doe the Donatists saith he acknowledge the force of the laws to be iustly executed against other malefactors and deny the same to be done against heretickes and schismaticks seeing that by the authoritie of the Apostle they be alike reckoned with the same fruits of iniquity yea if a King should not regard such things why then saith he doth he beare the sword Againe hee saith Mirantur quia commoventur potestates Christianae adversus detestandos dissipatores Ecclesiae Si non ergo moverentur quo modo redderent rationem de Imperio suâ— Deo They marvaile that these Christian Powers be moved against the detestable wasters of the Church If they should not be moved against such how should they render an account to God of their rule or governement Thinkest thou saith he to Vincentius that no man ought to be forced to righteousnesse vvhen as thou readest that the Master said unto his servant Compell all that you finde to come in c. Where is now saith he to Bonifacius that vvhich these Donatists harpe at so much viz. That it is free for a man to beleeve or not to beleeve what violence did Christ use whom did hee compell Behold Paul for an example Let them marke in him first Christ compelling and afterward teaching first striking and then comforting Let them not mislike that they be forced but examine whereto they be sorted And cyting that part of the second Psalme Be vvise ye kings understand yee that iudge the earth Serve the Lord in feare hee saith thus How doe kings serve the Lord in feare but when they forbid and punish vvith a religious severitie those things which be done against the commandements of God As Ezechias did serve him by destroying the groves and Temples builded against the precept of God As Iosiah did in like maner As the king of Nineveh also did forcing the vvhole City to please God As Nebuchadnezar likewise did restraining all his subiects from blaspheming God with a dreadfull law 3 As for the reason of Gaudentius that the peace of Christ invited such as were willing but forced no man unwilling the same S. Augustine again answereth it speaketh on this manner VVhere you thinke saith he that none must be forced to truth against their wils you be deceived not knowing the Scriptures nor the power of God vvhich maketh them willing afterward vvhich were unwilling at the first Did the Ninivites repent against their will because they did it at the compulsion of their king VVhat needed the kings expresse commandement that all should humbly submit themselves to God but that there were some amongst them vvhich never vvould have regarded nor beleeved Gods message had they not beene terrified by the kings Edict This princely power and authoritie giveth many men occasion to be saved vvhich though they vvere violently brought to the feast of the great Housholder yet being once compelled to come in they finde there good cause to reioyce that they did enter though at first against their wills And when Petilian also obiected that no man ought to be forced by lawes to godlinesse S. Augustine still answereth and saith Preposterous vvere discipline to revenge your ill living but vvhen you first contemne the doctrine that teacheth you to live vvell And even those that make lawes to bridle your headinesse are they not they that beare the sword as Paul speaketh not in vaine being Gods ministers and executors of wrath on him that doth ill Yea S. Augustine teacheth further directly that it is the office dutie of Kings and Princes to compell their subiects although not to faith yet to the outward meanes of faith which is comming to the Churches and assemblies of Gods people there to heare the word of God read and preached and to doe other Christian dueties there used For howsoever it be granted that God only worketh faith in mens soules and not Men nor the power of Kings yet thereupon it followeth not but that Kings may neverthelesse command and compell them to external obedience and cause them to present their bodies in those Churches and assemblies where the ordinarie meanes of faith and salvation is to be had And as for Gods inward working upon their soules and his blessing upon that outward meanes when they be in those Assemblies Kings and Princes doe and must leave those things unto God alone as being things not included within their power to give nor within the power of anie earthly creature whosoever Some of the Donatists in ancient time rather then they would be forced from their fancies were so wilful unnaturall and impious as that they slew themselves yet did this nothing hinder the Church of God but that Donatists for all that were compelled by vertue of Princes lawes to their due obedience without anie respect or regard had to such their wicked and desperate doings I vvas once so minded saith S. Augustine that I thought no man ought to be forced to Christian unity but that vvee should deale by perswasion strive by disputing and conquer by reasoning lest they proved dissembling Catholickes vvhom we know to be professed Heretickes But afterward as himselfe sheweth he altered this opinion upon better advisement teaching That as it is fit that men that be in error touching Religion should be admonished instructed and dealt withall by perswasion so if they neglect scorne or contemne admonitions and instructions or doe grow wilfull stubborne perverse and obstinate upon no ground of reason they are iustly worthie to be punished according to the lawes For what a vaine idle thing is it for anie to say It is against their conscience to come to our Churches there to heare Gods word read and preached to pray unto God with us to thanke him for all his benefites to be present and partakers of his Sacraments and of other godly and religious exercises there used and yet can shew no reason at all for this their doing A blinde conscience such as this and every other is that hath not anie good reason to shew for it selfe is to be corrected and reformed and not to be followed And therfore doth S. Augustine yet further say expresly touching this matter That it is enioyned Kings from God ut in Regno suo bona iubeant mala prohibeant non solum quae ad humanam societatem pertinent verum etiam quae ad Divinam Religionem that in their Kingdomes they should command good
the people in the world may aptlie be divided The Vnchristian people be those that make no profession at all of Christ or Christianitie of which sort be Iewes Turkes and other Infidels of the world The Christian people revera and indeed of which in this distribution I speake be those that professe Christ and beleeve in him and addict themselves onelie to his religion and the rules and waies of it as it is described and set downe in the sacred and canonical Scriptures The Antichristian people be those that professe Christ in words in outward shewes and semblance but yet neverthelesse denie or oppugne him in deeds or in doctrine or in both Whence is concluded that neither the Turke nor Mahomet as I said before nor anie of the rest of the Infidells of the world can properly and according to the Scripture phrase and sense bee tearmed Antichrists or Antichristians fith they make no profession of Christ at all but such are properly to be termed Vnchristian and not Antichristian people and consequently it remaineth that Antichrist and Antichristian people bee onely to bee found within Christendome and amongst those that professe Christ. And who these be within Christendome is easily to be discerned for that the Pope of Rome and his followers be this kinde of covert masked and disguised adversaries and opposites to Christ and that under the name and profession of Christ his church and religion I thinke there is none but doth or may verie readilie perceive But would you know it further and in some particulars For you must indeed come to particulars with them inasmuch as otherwise in general termes and words they will make great profession of Christ and of the rights honors prerogatives to him his Church belonging and yet in the meane time in particulars and indirectlie and by consequent they will oppugne him Inasmuch therefore as he hath the name of Antichrist chiefelie by reason of his opposition unto Christ in this covert and disguised manner let us see how that is verified in the Pope and Papacie For which purpose let us consider our Lord Iesus Christ as he is to be considered namelie in respect of his person and in respect of his offices committed to him from his Father In respect of his person he is both God and Man in respect of his offices he is a Prophet a Priest a King unto us Now in everie of these respects doth the Pope and Papacie oppugne Christ. For first what a God doe they make Christ to be when they preferre the Virgin Mary above him and acknowledge authoritie in her to command him For thus they speake unto her Iube natum Iure Matris Impera redemptori monstra te esse Matrem That is Command thy Sonne and by thy motherly authority command the Redeemer and shew thy selfe to be a mother Is he God and the creator and supreame commander of all things that is thus made subiect to the authoritie and commandement of a creature But doe they not further oppugne his Godhead verie manifestlie when they hold that everie Priest of theirs after breathing of a few words out of his mouth can create and make Iesus Christ his maker for so they say as is before shewed that Sacerdos est Creator creatoris sui The Priest is the Creator or maker of his maker Now then is he a God that can be thus made by men And what doe they else but oppugne his Manhood also verie manifestlie whilest they make his bodie to be multi-present that is present in manie places at one time For they say it is both in heaven and in earth at once yea in so manie places as their Masse is celebrated or their Host reserved at one and the selfe same time which is contrarie to the nature and propertie of a true bodie which we are sure Christ Iesus hath Yea as they hold his Body to be carnallie eaten in the Sacrament with the bodily mouth so doe they hold it also to be void of dimensions and quantitie and to be uncircumscribed and invisible and no way sensible which is likewise as much as to make him to have no true bodie at all When againe they hold that his bodie is made out of the substance of a peece of bread for so much that their verie word of Transubstantiation importeth which was indeed not so made but of the substance of the Virgin Mary doe they not verie cleerelie oppugne his humanitie and the veritie of his bodie You see then how they doe oppugne the person of Christ both in respect of his Deitie and also of his humanitie verie apparantlie Let us now likewise briefelie consider how they oppugne Christ in his three offices namelie as he is a Prophet a Priest and a King unto us The Prophecie of Christ whose voice and instruction as of a Prophet and Teacher all-sufficient we are commanded to heare and obey they oppugne first by teaching that the sacred and Canonical Scriptures be imperfect and insufficient for a Christian mans instruction and salvation without their Traditions secondlie by adding not onlie their owne Traditions but the Apocryphal Bookes and Decretal Epistles also to the Canon of the Bible and stablishing them to be of equall authoritie reverence with the Canonical Scriptures themselves thirdlie by equaling also the determinations of their Popes and the Decrees of their Councels and Church which they say cannot erre unto the divine and canonical Scriptures they holding them to be as undoubtedlie the voice oracle of the Holie Ghost as anie thing is which is contained in those Scriptures fourthlie not onlie in equaling but which is more and much worse in preferring magnifying and advancing of their Pope and Church and their authoritie above the authoritie of the Scriptures and therefore doth Silvester Prierias Master of the Popes Palace affirme that Indulgences bee warranted unto us not by the authoritie of Scripture but by the authoritie of the Church and Pope of Rome which saith hee is a greater Authority Againe hee saith Whosoever resteth not on the doctrine of the Roman Church and Bishop of Rome as the infallible rule of God à qua sacra Scriptura robur trabit authoritatem from which the sacred Scripture draweth her strength and authoritie hee is an Heretick And so saith Eckius likewise that Scriptura nisi Ecclesiae authoritate non est authentica The Scripture is not authenticall but by the authoritie of the Church and sundry such waies doe they oppugne the all-sufficient written word doctrine and instruction of Christ our Prophet His Priesthood they also oppugne which consisteth chiefly in these two things viz. in sacrificing himselfe once for all his people upon the Crosse to take away their sinnes and in making intercession for them Now this his onely-propitiatory and only-bodily and all-sufficient Sacrifice they oppugne by erecting of another Sacrifice in their abominable Masse wherein they say their Priests
in the mindes of his followers as that they should beleeve his Supremacie and Religion to be as undoubtedly true and right as if the same had beene approved and ratified by fire sent downe from God out of heaven for that purpose And they may allude to the times of Elias in another sense also signifying that as in his daies fire came downe from heaven to consume certaine Captaines vvith their fifties which came to molest and disquiet him so if anie molest interrupt or disturb the Pope in anie point touching his Supremacie and the Religion thereunto belonging that he can likewise cause a Divine revenge like fire from heaven to fall upon them which hee would perswade them they shall not escape Thus by words and deedes perswasions and threats fraude and force by doctrines decrees and constitutions by rewards and punishments by false miracles and by all the wayes hee could devise hath the Pope endevoured to erect unto himselfe a Throne upon earth and to have a Monarchie not only Episcopal Ecclesiastical for that would not content him though it were too much but Civil and Imperial also that so in Him as being the Head and supreme governor of Rome in lieu of the Emperors the Image of the Beast might appeare Yea to make himselfe yet more like to the Emperor he hath also taken the Emperors habite which was of Skarlet together with shooes of Skarlet which were proper to the Emperors And as the Emperor had a Senate clad in Skarlet so hath the Pope also a Senate of Cardinalls clad in cloth of the verie same colour Inasmuch then as the Pope and his Cardinals which make the State whereby Rome is ruled and governed be thus all of them clad in Skarlet you therein not onely see the Image of the Beast but therewithall the verie skarlet coloured Beast which was so long agone prophecyed of and foretold that the VVhore of Babylon should sit upon for a Prophecie is of things to come and not of things present and so is it accordingly expressely said of that prophecie in the Revelation of S. Iohn that it was to shew him things future and which afterward should be done Rev. 4.1 and not things present and in esse at that time 5 In the three last verses of the chapter it is further said that this second Beast caused all both small and great rich and poore free and bond to receive a marke in their right hand or in their foreheads and that no man might buy or sell but hee that had the marke or the name of the Beast or the number of his Name Here is vvisedome let him that hath understanding count the number of the Beast for it is the number of a man and his number is 666. In which words you see that this second Beast was to cause men to receive a marke in their right hand or in their forehead and there he sheweth what marke this is namely that it is the marke of the Beast whose deadly wound was healed viz. in the Pope in whom the ancient Imperial dignitie was restored and revived at Rome So that the marke of the Beast here that is of the Latine or Romane State as it was and is in the hands of the Popes and managed and ruled by them in respect of Religion is and must needs be Poperie or which commeth all to one reckoning subiection and obedience to the Pope and to his decrees and determinations And this marke hee causeth all to receive in their right hands or in their foreheads that is either by the manner of their actions life and conversation to shew it or by their open and outward profession to declare it For so doth S. Augustine Primasius Lyranus Haymo Richardus de S. Victore and the ordinarie Glosse likewise expounds those words Yea none saith the Text might buy or sell save he that had the marke or the name of the Beast or the number of his name that is none was to trade or to be a Merchant of the Popes Pardons Indulgences or such like Romish Merchandizes unlesse hee either professed subiection to the Pope and Popish Religion or unlesse hee had the name of a Romanist or were at least reckoned or numbred amongst them as if he were a verie true Romanist indeed Yea even concerning temporal Merchandizes also did Pope Martin the fift in his Bull annexed to the Councell of Constance and divers other Popes also as before appeareth give straight charge and commandement that none which will not acknowledge subiection to the Pope and his Religion should buy or sell or make my contracts or exercise any trafficke or merchandize or have any comforts of humane societie vvith faithfull Christians Although therefore Bellarmine obiecteth that there be manie within the dominion of the Pope which not professing the Popes Religion doe neverthelesse buy and sell as namely the Iewes thereunto is answered first that Antichrist the Pope is properly the King and Head not of Vnchristian but of Antichristian people and therefore is to exercise that his Papal and Antichristian Authoritie onely amongst that kinde of people and not over Iewes and such like Infidels which make no profession at all of Christ or Christianitie Now as touching such as professe the name of Christ it is before shewed that hee suffereth none of them where he hath to doe by his good will to buy or sell or to exercise anie trade of merchandizing yea or to enioy the comforts of humane societie unlesse he live in subiection to him and hold communion with his Church But secondly Iewes that live within the dominion of the Pope be not within the compasse of such Merchants as be here specially intended viz. to buy and sell the Popes Pardons Indulgences and such like Antichristian wares wherein the chiefe merchandizing of Papal Rome consisteth and whereat this Text principally aimeth For not Iewes but pretended Christians and those of the forwarder sort of their Religion be the men used to bee imploied in this kinde of trafficke What have Iewes to doe with this kinde of Romish ware or to deale with such merchandize in the Church of Rome concerning the soules of men whereunto they be altogether strangers and which Church together with the orders and religion thereof they utterly disclaime and disavow And yet thirdly even the Iewes themselves that trafficke and trade temporal commodities and merchandizes doe it by Letters Patents Rescripts Warrant or Licence from the Pope of Rome or his lawes for otherwise they could not doe it and so upon the matter have they also the name of the Beast to allow and authorize them therein And therefore even the verie Iewes themselves which doe not otherwise trade trafficke and merchandize worldly commodities but by the Popes authoritie permission or allowance within his Dominions doe no way confute but rather confirme this point 6 Here is vvisedome saith the Text let him that hath understanding count the number of the
of his most holy and most pure Religion and ordinances delivered in the sacred and canonical Scriptures the Infallible rule of Truth For doe you thinke that ever Christ and Antichrist will agree together VVhat hath the chaffe to doe vvith the vvheate saith the Lord. Or VVhat fellowship as S. Paul speaketh hath righteousnesse vvith unrighteousnesse vvhat communion hath light vvith darkenesse vvhat concord hath Christ vvith Belial vvhat part hath the Beleever vvith the Infidel vvhat agreement hath the Temple of God vvith Idols In some things I grant the Popish Church holdeth rightly and in all things such is the mysterie of Iniquitie maketh a semblance and pretence of pietie and Christianitie But take heed and be not here with deceived for beside that it is the nature and maner of Hypocrisie so to doe you now I hope doe sufficiently understand that neither the Pope of Rome could be Antichrist nor his Church be the Antichristian vnlesse they did make this semblance of pietie outward shâ—w and pretence of Christianitie yea cleerely they should be altogether Vnchristian and not Antichristian people if they made no semblance or profession at all of Christ. But all is not gold that glistereth nor that ever right and true Christianitie that seemeth to be so The Divell himselfe will hold some things rightly and will sometimes utter and tell some truths but it is to the end to gaine credite and beleefe to himselfe at other times and in other things when and wherein he speaketh lies And this craft and subtiltie have all Antichristian and false teachers learned and do practise being as S. Paul calleth them False-Apostles deceiptfull vvorkmen transforming themselves into the Apostles of Christ And no marvaile saith he for Satan also himselfe is transformed into an Angel of light Therefore it is no great thing though his ministers transforme themselves as though they vvere the Ministers of righteousnesse vvhose end shall be according to their vvorkes Now then concerning the Kings Supremacy and his Authoritie in all kinde of causes and over all sorts of people aswell Ecclesiasticall as Civill you see what it is and you understand I trust the cleere lawfulnesse of it within his owne Dominions For a time there was as before is shewed when the Bishop of Rome was limited his precincts and bounds aswell as other Bishops and had no more Supremacy or Authoritie over other Bishops then they had over him Yea a time there was when Bishops in a Councell assembled had authoritie over the Pope of Rome and might and actually did depose him and when also the Bishops of Rome were subiect to the Emperor and at his command as is likewise before declared So that the best title which the Bishop of Rome at anie time had to his Supremacie within anie Kingdome appeareth to be not by anie institution or law of God but by an humane constitution onely and a positive law And seeing that this his Supremacie was afterward put downe againe dissolved and abolished within this Kingdome as also in all the rest of his Maiesties Dominions by as high and as good authoritie as at anie time it was erected and established in the same namely by Act of Parliament made within those Realmes Everie subiect to his Maiestie now standeth tied and bound in duetie utterly to renounce and forsake it If yet yee alledge as ye sometimes doe that for the space of divers hundreth yeares in the later times the Kings and Princes in Christendome submitted themselves to this Supremacie of the Pope I answer first that it is apparant that Non fuit sic ab initio it vvas not so from the beginning and that the most ancient Precedents be to the contrarie Secondly that this was to fulfil a prophecie in the Scripture which foretold that so it should come to passe namely that these Kings should vvith one consent submit or give their Kingdome unto the Beast untill the vvords of God vvere fulfilled Yea these Kings not onely submitted themselves and their Kingdomes to this Supremacie of the Pope but to the adulterated Religion likewise of that Whore of Babylon the Papal Citie of Rome to fulfill the like Prophecie which saith that vvith her have committed fornication the Kings of the earth and the Inhabitants of the earth have beene made drunken vvith the vvine of her fornication Inasmuch then as these things be thus foretold in holy Scripture to come to passe what marvell should it now be to anie to see and know them to have beene accomplished accorcordingly But yet thirdly observe that although these kings did for so long time yeeld and submit themselves and the people of their kingdomes to this Beast vvhore of Babylon yet the later part of this Prophecie remaineth to be fulfilled which is this that Tenne of these Kings that were so long enchanted and bewitched with this Whore and seduced and abused by her shall afterward discerne and espie her fraudes and wickednesse and thereupon shall detest and hate her make her desolate and naked eate her flesh and shall burne her vvith fire Which Prophecie as it is alreadie begun to be performed in some of these Kings which have fallen from her hating and detesting both her authoritie and her adulterated religion so shall it in all the parts and points of it in the due time appointed of God be fully and actually performed and accomplished The long continuance then of Pope and Poperie in the world is no argument or proofe of the lawfulnesse or allowablenesse of them for beside that it was foretold to be of that long continuance Mahometisme Paganisme heresie and error drunkennesse adulterie and sundrie other sinnes and vices be also verie ancient and of long continuance in the world yet doth not that make them therefore to be ever the more lawfull or allowable Yea the longer the Popes Supremacie and his adulterated Religion have continued the greater wrong and iniurie hath been done all that while not onely to all other Bishops in the world and to all Emperors Kings and Princes likewise but also to the whole Church and religion of God and even to God himselfe And therefore this maketh not for the upholding or confirmation but for the further and greater detestation and condemnation of them both 2 So that no sufficient cause or reason can anie of you shew why ye should refuse to be of our Religion or why yee should not all come to our Churches assemblies and ioine with us in the right and true service of God For first where yee suppose Ours the Protestant Religion as it is called to be false and heretical and yours the Popish to be the onely Catholike right it hath before bni made verie manifest unto you cleane contrariwise that Ours is the right Apostolike Catholike most ancient religion that yours comming in afterward is the new adulterate heretical false Antichristian and that those be not the children of the right and
good ends and purposes and not to satisfie the severity of his Iustice by that meanes for their sinnes and the punishment thereto belonging p. 125. c There is no iust cause to be shewed vvhy the pretended Catholicks should refuse to take the oath of Supremacy or refuse to come to our Churches Their obiections and reasons answered p. 1 2 c p. 407 c. See also throughout the vvhole booke for this purpose Concerning auricular Confession and to vvhom confession of sinnes is to be made and that it ought to be free and voluntarie and not forced or compelled pag. 302 303 c. pag. 253 254 D FOr vvhom Christ Dyed and to vvhom hee is a Redeemer pag. 187 188 189 c Every sinne Deadly in his owne nature although all sinnes be also veniall and remissible in respect of Gods mercie grace and bounty except the sinne against the holy Ghost pag. 114 115 E THe Emperor in ancient time had the Supremacy and not the Pope pag. 30 The Emperor in times past had power to place and displace Popes pag. 27 The Emperor in ancient time banished imprisoned and otherwise punished aswell Bishops of Rome as other Bishops pag. 22 Hee did make Lawes concerning Ecclesiasticall causes and religion pag. 24 As also Commissioners in an Ecclesiasticall cause and the B. of Rome himselfe vvas one of those Commissioners pag. ibid. An appeale to the Emperor in an Ecclesiasticall cause pag 24 Generall Councils in ancient times called by the Emperor and his Authoritie pag. 24 The Christian Emperor did and vvas to meddle in matters of the Church and concerning Religion pag. 25 The Christian Emperor in ancient time did nominate and appoint Bishops of Diocesses and Provinces and even the Bishop of Rome himselfe pag. 25 Emperors in ancient time did ratifie the decrees of Councils before they vvere put in execution pag 28 Miltiades Leo and Gregory all Bishops of Rome in their severall times subiect to the Emperor and at his command pag 24.26 Ancient Fathers Popes of Rome and Councils aswell generall as provinciall may erre even in matter of faith aswell as in matter of fact pag. 49 50 51 52. c See also the Preface for this point The Romane Empire dissolved ever since the Emperors have ceased to have the soveraigne command and rule of Rome and that the Popes have gotten to be the heads and supreme Rulers of that City and to be above the Emperors pa. 331.332 and pag. 391.392.393 The Pope of Rome hath no power or authoritie from Christ to Excommunicate any pag. 299 c Excommunications be they never so iust and lawfull be by Gods law and appointment of no force to depose from Earthly kingdomes or to dissolve the dutie and allegeance of subiects pag. 299 300 301 c F OVr Forefathers and ancestors not to be followed in any vices or errors they held pag 34 35 Foretold in the Booke of God that an apostacie from the right faith and a mysterie of iniquitie otherwise called an Antichristianisme should come upon the Church and that so the Church by degrees should grow corrupted and deformed pag. 35 36 280 Foretold also how long the Church should lye in those her corruptions and errors and vvhen she should begin to be clensed and reformed pag. 35 36 VVhat is to be thought of our Forefathers that lived and dyed in the time of Popery pag 39.40 41 42 Foretold that a strong delusion to beleeve lyes shouâ—d possesse them of the Antichristian Church because they received not the love of the truth extant in the divine Scriptures pag. 307 308 Men are iustified in Gods sight and before his tribunall by Faith only and good vvorkes be the fruits and declarations of that faith pag. 99 100 101 c. to the end of that chapter and pag. 116 117 118 c. to the end also of that chapter G God is not the author of sinne pag. 168 169 c. H NOt Protestants but Papists be the Heretickes pag. 72. and Schismaticks pag. 37 38. pag. 413.414 c Not the Pope but Christ onely is the Head of the universall militant Church as well as of the triumphant pag 94 95 96 97 98 I VVHo is to be the infallible Iudge of controversies in religion or vvhich commeth all to one effect in the conclusion vvhat is the infallible Rule vvhereby men must iudge and be directed for the finding out of truth in those controversies pag. 49 50 51 c. See also the Preface for this matter The Implicita fides of Papists reproved pag 78 79 80 K KIngs have the Supremacie over all maner of persons aswell Ecclesiasticall as Civill vvithin their own Dominions pa. 1. to p. 5 Their Supremacie in all kinde of causes aswell Ecclesiasticall as Civill pag. 5 c Kings and Princes although they have the Supremacie yet thereby claime not nor can claime to preach to minister the Sacraments to excommunicate absolve or to consecrate Bishops or to doe any other act proper to the function of the Ecclesiasticall ministers pag. 32 c Kings and Princes be notwithstanding their Supremacies under God and subiect to him and his vvord pag. 33 Even heathen Kings may command and make Edicts and Proclamations for God and his service pag. 7. c Christian Kings and Queenes are by Gods appointment to be nursing fathers and nursing mothers to his Church and Religion p. 7. The authoritie of a Christian King in respect of contemptuous disorderly and unruly persons requisite and necessary in the Church as vvell as in the Common-weale pag. 6 c Kings and Princes may command and compell their subiects to externall obedience for God pag. 6 7 8 9 10 Christian Kings may make lawes about matters Ecclesiast p. 7 8.24 Hee may make Commissioners in Ecclesiasticall causes pag. 24 He may have Appeales made unto him in a cause Ecclesiastical ib. He may nominate and appoint Bishops of Diocesses and Provinces pag. 27. Councels and Convocations to be assembled by his authoritie and the decrees thereof by him to be ratified and confirmed before they be put in execution pag. 26 27 28 Christian Kings doe punish offendors in Ecclesiasticall causes not Ecclesiastically but Civilly pag. 6 7.32 Subiects ought not to rebell against their Kings and Princes though they be adversaries to the Christian Religion and though subiects have power force enough to do it pa. 20 21 22.299 300 Kings of Rome did sometimes send the Bishops of Rome as their Ambassadors pag. 22 How thankefull subiects ought to be unto God for Christian Kings and Princes pag. 33 The power of the Keyes most grossely abused by the B of Rome to vvorke his owne exaltation above Kings and Princes pag 299 300 301 c The Keyes of the kingdome of heaven no more given to S. Peter then to the rest of the Apostles pag. 292 293 294 295 L NO Licentiousnesse or impiety in the doctrine of Iustification by faith or in the doctrine of predestination or
chiefe or supreame not onely in respect of Dukes Earles or other temporall Governors as the Rhemists would have it but in respect of all the rest likewise were they Bishops Pastors Clergie men or whosoever for hee writeth that his Epistle not to Heathens but to Christians and amongst them not to the Lay people onely but to such also as were Presbyters and did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doe the office of Bishops amongst them requiring even them as well as the rest to yeeld their subiection and submission unto him And doth not S. Paul also require the same subiection and obedience to be performed by all maner of persons to their King and Princes For thus he saith Let every soule be subiect to the higher Powers for there is no power but of God and the powers that be be ordayned of God VVhosoever therefore resisteth the power resisteth the ordinance of God and they that resist shall receive to themselves Iudgement or Condemnation And againe hee saith VVherefore ye must be subiect not onely because of vvrath but also for Conscience sake Now then if every one must be subiect to Kings Princes and these higher Powers which thus beare the civill sword as both these Apostles of Christ doe here cleerly testifie it is apparant that Kings and Princes and these higher powers be and must needs be granted to be supreame to whom all the rest within their Dominions be thus required to be subiect Yea S. Paul writing that his Epistle to the Church of Rome and requiring every Soule therein to bee subiect to these higher Powers sheweth that not onely Lay people but all within the Ecclesiasticall order also even as manie as have soules should be subiect to these higher powers And therefore S. Chrysostome upon this place saith directly Sive Apostolus sive Evangelista sive Propheta sive quisquis tandem fueris c. Everie soule must be subiect to the higher powers yea though you bee an Apostle or an Evangelist or a Prophet or whosoever you be And he further addeth saying Neque enim pietatem subvertit ista subiectio For neither doth this subiection overthrow pietie or godlinesse And so saith Theodoret likewise upon this Text Sive est Sacerdoâ— aliquis sive Antistes sive Monasticam vitam professus us cedat quibus sunt mandati Magistratus whether he be a Priest or a Prelate or professe a Monasticall life hee must submit himselfe to those to whom Magistracie is committed Theophilact upon the same Text speaketh in like sort Vniversos erudit sive Sacerdos sit ille sive Monachus sive Apostolus ut se principibus subdant cuiusmodi subiectio nil prorsus est Dei sublatura cognitionem S. Paul instructeth all saith he whether he be a Priest or a Monke or an Apostle that they should subiect themselves to Princes which kind of subiection will in no sort take away the knowledge of God Likewise speaketh Oecumenius Instruens omnem animam audiens ut licet Sacerdos quispiam sit licet Monachus licet Apostolus potestatibus subijciatur That S. Paul teacheth and instructeth everie soule that though he be a Priest though a Monke though an Apostle he must be subiect to these higher Powers Bernard also writing to the Archbishop of Senona alleageth this Text Let every soule be subiect to the higher powers and addeth further Si omnis anima vestra Quic vos excepit ab universitate If everie soule must be subiect then must your soule also for who hath excepted you from this universalitie Yea Aeneas Silvius who was himselfe afterward a Pope of Rome called Pope Pius the second alleaging this Text saith Omnis anima potestatibus sublimioribus subdita sit nec excipit animam Papae Let everie soule be subiect to the higher powers neither saith hee doth he except herein the soule of the Pope himselfe And Gregory who was also himselfe a Pope of Rome in an Epistle to the Emperor Mauritius in the person of Christ saith thus unto him Sacerdotes meos manui tuae commisi I have committed my Priests to thy hand And in another Epistle hee saith that Dominari non solum militibus sed etiam sacerdotibus concessit God hath made the Emperor ruler not only over Souldiers but over Priests also Hee further calleth the Emperors his Lords saith that Potestas super omnes homines dominorum meorum pietati coelitus data est Power over all men is given from heaven to the pietie of my Lords And this supremacie doth also Optatus expresly acknowledge saying Super Imperatorem non est nisi solus Deus qui fecit Imperatorem Above the Emperor is not anie but God onely that made the Emperor And this againe did all the ancient Christian Church acknowledge in Tertullians time saying thus Colimus Imperatorem ut hominem à Deo secundum solo Deo minorem Wee Christians honour our Emperor as the man next unto God and inferior onely to God Againe hee saith that they held their Emperors to be under the power of God onely à quo sunt secundi post quem primi from whom they bee the second and after whom they be the first Kings therefore who have the like preeminence authoritie within their kingdomes that the Emperors had within their Empire must of all that will be right and Orthodox Christians bee acknowledged to have the Supremacie or which is all one the supreme government over all persons within their own kingdomes and dominions of what sort soever whether they be Lay or Ecclesiasticall And this is further confirmed by the sixt Toletan Councel which speaking of Chintillanus the King saith thus Nefas est in dubium deducere eius potestatem cui omnium gubernatio superno constat delegata Iudicio It is an heinous offence to call his power into doubt to whom it is apparant that the governement of all is committed by Gods appointment How intollerably iniurious then is the Popish Clergie which will not acknowledge this subiection but if it so fall out that anie of them be Robbers Traytors Rebels Murtherers or how great offendors soever in a Commonweale yet hold themselves neverthelesse free by reason of their Order from â—riall for those offences in Kings Courts This you see is directly repugnant to the Institution and word of God and to the opinion and practise of the Primitive and ancient Church and was moreover long sithence condemned as it was well worthie by Marsilius of Padua as a new devise and not so new as pestiferous occasioning the ruine of States and inducing a plurality of Soveraignties in one kingdome yea from hence all scandals grow and which standing saith he civill discord shall never have an end Is not then the position of such Priests and Iesuites as Emanuel Sa is iustly to bee condemned who in his Aphorismes at the word Clericus affirmeth that Clerici rebellio in
things forbid evill things not onely such things as belong to humane societie but such things also as belong to Gods Religion Can anie thing be more plainely or more directly spoken for this purpose 4 It is true that the Oath of Supremacy conteyneth in it not onely an affirmative clause that The King is the onely supreme Governor of this Realme and of all other his Highnesse Dominions and countreyes c. but a negative clause also viz. that No forraine Prince person Prelate State or Potentate hath or or ought to have anie Iurisdiction power superioritie preeminence or authoritie Ecclesiasticall or Spirituall within this Realme c. And why should wee not all frankely and freely acknowledge this For beside that the effect of this negative clause is included in the former affirmative what hath anie forraine Prince or Prelate to doe within anie the Kings Dominions without his leave and licence For as touching the Bishop of Rome otherwise called the Pope concerning whom all the scruple is made his authoritie is by Act of Parliament directly banished and abolished out of all his Maiesties Dominions So that by anie humane Law or constitution of force in this kingdome he neither hath nor can challenge anie authoritie at all much lesse a supremacy amongst us How then doth he claime it Or which way can he have it Is it by anie Divine Institution That hath been often pretended I know but could never yet be proved nor ever will be For as for those three Texts of Scripture which be usually alledged namely the one in Matth. 16 Tu es Petrus super hanc Petâ—â—â— c. and Luk. 22. Oraâ—i pro te Petre c. and Ioh. 21. Pasce oves meas c. They have beene often heretofore as they be againe afterward examined and cleerely shewed to make nothing for him in respect of anie supremacy eyther Civill or Ecclesiasticall In the meane time will you be pleased to heare what some great learned men even of former times when Poperie was not altogether so grosse and bad as it is in these daies have written of this matter Cusanus a Cardinall did himselfe dispute in his time against them that thought the Pope to have more power and authoritie then otger Bishops Oportet primum si hoc verum foret Petrum aliquid à Christâ— singularitatis recepisse Papam in hoc successorem esse sed scimus quod Petrus nihil plus potestatis à Christo accepit alijs Apostolis First if this were true then must Peter have received something singular from Christ and that the Pope be his successor therein but we know saith he that Peter received from Christ no more power or authoritie then the rest of the Apostles Aeneas Silviaâ— likewise who was afterward himselfe a Pope of Rome hath written a Booke of the Acts and proceedings of the Councell of Basil and first handling that Text Tu es Petrus super hanc petram c. he saith thus A quibus verbis ideo placuit eâ—ordiri quod aliqui verba haec ad extollendam Romani Pontificis authoritatem solen◠〈…〉 sed ut statim patebit alius est verborum Christi sensus Of which words it therefore pleased mee to begin for that some are wont to alledge these words for the extolling of the authoritie of the Pope of Rome but as shall by and by appeare there is saith he another sense or meaning of those words of Christ. Iohn Gerson also Chancellor of the Vniversitie of Paris inveighing against flatterie and flatterers of the Pope saith That this offence was given by such as would prove his Iurisdiction from certaine Texts of Scripture as Tu es Petrus super hanc Petram c. and Oravi pro te Petre c. and such like which Texts saith he bee taken by these flatterers grosse non secundum regulam Evangelicam grossely and not according to the rule of the Gospell Observe well these speeches for they tell you how much these Texts of Scripture both heretofore have beene and still be herein abused it being indeed a thing certaine that neither to the civill Supremacie nor yet to the ecclesiasticall the Pope can make anie good title In times past he claimed the one or at least a great part of the Empire by a pretended gift or donation of Constantine the Emperor But that supposed donation and conveyance hath beene long since shewed to be a forged and counterfeit thing and that not onely by Protestants but by Papists also as namely by Valla by Volateran by Antoninus Catalanus by Canus also loc Theol. lib. 1. cap. 5. and by Pope Pius the second as Balbus witnesseth and by sundrie others In like manner he claimed in ancient time an ecclesiasticall supremacie by a supposed Canon of the Councell of Nice but that was also upon examination found to be a forged and counterfeit Canon and so discovered and made evident to the world by the sundrie Bishops of those times assembled in Councels And divers other forged Authors they likewise alledge for this purpose as for example certaine Decretall Epistles under the nameâ— of Clemens Anacletus Evaristus Sixtus Teleâ—phorus Higiâ—s Pius Anicetus Victor c. of which Epistles Bellarmine himselfe speaking saith Nec indubitatas esse affirmare audeam that neither durst he affirme them to be undoubted or uncounterfeit Such forged suspicious and counterfeit writings therefore can make no good or sure title to the Pope but contrariwise doe make the matter the more evident and the more odious against him Yea even the title appellation of universall Bishop wherin consisteth the summe and substance of the ecclesiasticall Supremacie he claimeth did two Bishops of Rome themselves in ancient time oppugne stand against when it was first affected by Iohn the Bishop and Patriarch of Constantinople for first Pelagius and then Gregory the great both Bishops of Rome withstood it Let no Patriarch saith Pelagius use so prophane a Title Againe he saith God forbid that it should ever fall into the heart of a Christian to assume any thing unto himselfe vvhereby the honour of his brethren may be debased for this cause I in my Epistles never call any by that name for feare lest by giving him more then is his due I might seeme to take away even that which of right belongeth to him For saith he The Divell our adversary goeth about like a roaring Lyon exercising his rage upon the humble and meeke hearted and seeking to devoure not now the sheepe-coats but even the principall members of the Church And againe hee saith Consider my brethren vvhat is like to ensue c. For he commeth neere unto him of whom it is written This is he which is King over all the children of Pride which words I speake with griefe of mind in that I see our brother and fellow Bishop Iohn in despite of the commandement of our Saviour the precepts of the Apostles
decrees of these former generall Councels dare and doe affirme the Pope to be above all general Councels to be supreme Iudge over all and not subiect to the iudgement of anie upon earth Is not this intolerable pride and most abhominable licentiousnesse and lawlesnesse in the Pope of Rome and most grosse notorious and palpable flatterie in his followers The Popes Supremacie ecclesiasticall then which he claimeth over all Bishops and Councels and the civill Supremacie which he likewise claimeth over all Kings and Emperors appeareth to be not onely a meere Noveltie but a thing also extreamely iniurious to all Bishops and Councels and to all Kings Princes and Emperors also and is therefore iustly worthie of all to be detested and reiected 6 For must not the Supremacie civill which hee also claimeth over Emperors Kings and Princes to depose them from their Crownes and Kingdomes and to assoile their subiects of their allegeance be a most strange and a most damnable impietie when God himselfe saith thus By mee Kings raigne and not by the commission or permission of anie Pope and when in Daniel a voice from heaven proclaimeth That it is not the Pope but The most high that beareth rule over the kingdome of men and giveth it to vvhomsoever hee vvill and when moreover not the Pope but God himselfe is hee that is intituled King of kings and Lord of lords Besides it is a thing cleerely out of the commission of the Apostles and consequently out of the commission of all Bishops and other Ministers of the Gospel for they be the Keyes of the kingdome of heaven and not of earthly kingdomes that bee committed unto them And therefore it is not within the compasse of this their Divine and Ecclesiastical commission to meddle with anie earthly matters much lesse with earthly kingdomes or to depose anie Kings from their Thrones or to give away their kingdomes or to disanull the duetie and allegeance of subiects which by the law of God and Nature they owe unto their Soveraignes Did anie Apostle yea or all the Apostles together in ancient time take upon them to depose Nero or anie other Emperor were he never so great a persecutor or were hee never so wicked Or did anie Bishops in the ancient Church take upon them to depose anie of them that were hereticall Arrian Emperors in their times and persecuters of the Oxthodox and right beleeving Christians Yea did anie Bishop or all the Bishops in the world together take upon them to depose the Emperor Iulian though an Apostata though a man Anathematized though a most impious person and a scorner of Christ and of all Christian Religion By this one president then of Iulian the Apostata if there were no other you may easily perceive that no excommunication or Anathematization nor anie power of the Keyes whatsoever committed by Christ to Bishops Ministers of the Gospel have anie force included in them to depose Emperors Kings and Princes be they never so wicked or adverse to Christ or Christianitie yea that Bishops in no sort neither directly nor indirectly or in ordine ad Spiritualia as they speake or for advancement of anie pretended or Revera Catholike cause have anie such authoritie For Iulian still remained an Emperor and his Christian souldiers and subiects notwithstanding that he was so great an enemie to their Religion were neverthelesse obedient dutifull and serviceable unto him as S. Augustine also sheweth and affirmeth So farre off were they from rebelling or withdrawing their allegeance from him and so farre off also were the Bishops of those times from perswading abetting or counselling anie such wicked matter unto them Yea whereas Bellarmine and some other Papists affirme that the Christians in the primitive and those ancient Churches were therefore obedient because they wanted sufficient power and force to withstand their wicked Emperors doe they not herein speake more like politicke Atheists then Christian Divines Where is Obedience for conscience sake which God requireth of all Christians as S. Paul witnesseth if such Popish doctrine as this were true But besides Tertullian expressely confuteth it witnessing that such was the affection and disposition of the Christians in those times being ledde thereunto by dutie conscience as that they neither taught nor put in practice any course of disloyaltie or disobedience or bare armes against their Emperor albeit they had as he there sheweth sufficient force to have done it Yea the Christians in those times notwithstanding all their great number strength their sufficient power to rebel if they had bin so ill disposed were neverthelesse so farre from rebelling or procuring rebellions to be made against the Emperor of their times that contrariwise they were quiet and suffered all things patiently and prayed for him that Almightie God would grant unto him A long life a secure raigne safetie in his Court valiant Souldiers a faithfull Counsell dutifull subiects a quiet kingdome and all those blessings and comforts that his heart could desire Sigebert mentioning the Popes proceedings against Henry the Emperor divers hundred yeares since saith thus Bee it spoken vvith the leave of all good men This novelty that I say not heresie had not as yet sprung up in the vvorld that Gods Priests should teach the people that they owe no subiection to evill Princes and though they have sworne allegeance to him yet they owe him no fidelitie nor shall be counted periured that devise against the King yea That hee that obeyeth him shall be counted for excommunicate and he that doth against the King shall be absolved from the guilt of vvrong and periurie Vincentius likewise testifieth the same matter Where you see how directly they both condemne these trayterous and rebellious positions of Poperie which be at this day by too manie amongst them cherished and maintained for points of Catholike doctrine and that notwithstanding the pretence of the Popes authoritie and of a Catholike cause they be long since condemned and accounted and recorded to be meere Novelties if not Heresies Now then you perceive I trust that as the Pope hath no Supremacie lawfull in Ecclesiasticis so much lesse hath he anie Supremacie lawfull in Temporalibus within the Kings Dominions or elsewhere within the Dominions of anie other King And I assure my selfe that such are your loyalties and such the odiousnesse and apparant untruth of the trayterous and rebellious positions delivered in these later times by Iesuites and such like Popish Teachers against Kings for maintenance of the Popes pride that yee unfainedly and utterly abhorre detest those positions of theirs together with their practises as they are indeed iustly worthie I would yee did also detest the rest of their false doctrines as I hope upon better information ye will even for truths sake and the safetie of your owne soules 7 But to proceed what cleerer or greater argument can there be against the Popes Supremacie
and to declare the Supremacie of the Emperor then this that the Emperor in ancient time exiled banished imprisoned and otherwise also by his Authoritie punished even some of the Bishops of Rome themselves as well as other Bishops and when the Emperor said moreover thus that If anie did grow tumultuous or unruly Illius statim audacia Ministri Dei hoc est mea executione coercebitur his boldnesse shall forthwith be repressed by the sword or execution of Gods Minister that is of my selfe For as S. Paul saith the Emperor King or Prince or anie of those higher powers that beare the civill sword is Gods Minister and a revenger unto VVrath to him that doth evill whosoever he be Yea such was the demeanour and loyaltie which even Gregory the Great Bishop of Rome performed to the Emperor that when the Emperor had commanded a law to be published which Gregory himselfe misliked yet neverthelesse he obeyed the Emperors commandement as a good subiect unto him Ego quidem iussioni tuae subiectus eandem legem per diversas Terrarum partes transmitti feci I being subiect to your command saith hee have caused the same law to bee transmitted through diverse parts of the earth By which one example of Gregory if there were no more spoken you may perceive that for the space of manie hundred yeares after Christ even unto his time and in his time the Bishops of Rome themselves were subiect to the Emperors and at their commands Which doth yet further appeare by this thaâ— even Kings of Rome did also sometimes send the Bishops of Rome as their Embassadors as for example King Theodorick sent Iohn Bishop of Rome Embassador to the Emperor Iustinian And King Theodatus about the yeare 537 sent Pope Agapetus as his Embassador likewise to the Emperor about a Treatie of peace But yet together with the Supremacie of Emperors let me shew unto you more fully their Authoritie in Ecclesiasticall things or causes for of their Authoritie in civill or temporall causes there is no question made 8 When the Donatists therefore alledged that Emperors were to meddle onely with civill causes and not with Ecclesiasticall or concerning Gods Religion Optatus held this to be a point of madnesse in Donatus and those his followers Ille solito furore accensus in haec verba prorupit Quid Imperatori cum Ecclesia Donatus inflamed with his accustomed furie or Madnesse saith he brake forth into these words What hath the Emperor to doe with the Church Where you see he calleth it expressely a Madnesse to hold that opinion And this S. Augustine likewise censureth and condemneth accounting it an absurd thing for anie to say thus unto kings Take yee no care in your kingdomes vvho oppugneth the Church and vvho defendeth it vvho is religious and vvho sacrilegious c. For if the King be to regard and punish by civill punishment the offences done against the second Table as disobedience to parents murder theft trespasses wrongs and iniuries done by one man against another is hee not much more to regard and punish by civill punishment the greater offences namely those that be done immediately against God being breaches of the first Table as Atheisme Idolatry false vvorship vvrong relâ—gion heresie schisme blasphemy breach of the Sabbath and such like For is there anie comparison or proportion betweene Man and God But to declare this matter yet further by some particulars The Christian Emperors in ancient time made lawes for God and his Religion and caused them to be executed and so dealt in matters Ecclesiasticall as well as civill as beside that which is before spoken is further evident even by the Titles of the Civil law it selfe viz. De summa Trinitate fide Catholica De sacrosanctis Ecclesijs De Episcopis Clericis De Haereticis c. They likewise made Commissioners in Ecclesiasticall causes For when Caecilianus Bishop of Carthage was accused by Donatus and some other of that faction Constantine the Emperor commanded Caecilianus to come to Rome with a certaine number of Bishops that accused him And by his Commission extant in Eusebius authorised and appointed Miltiades the then Bishop of Rome and some others with him for the hearing and ending of that matter These Commissioners condemned Donatus who appealed from their sentence to the Emperor himselfe which Appeale also the Emperor at last received Where beside that you see that this Christian Emperor made Commissioners in this Episcopall and Ecclesiasticall cause observe withall that Miltiades the then Bishop of Rome was one of those Commissioners and therewithall you may note that the Bishops of Rome were then verie cleerely subiect and not superior to the Emperor So that a Christian King or Prince not only may make Commissioners in Ecclesiasticall causes but may also have Appeales made unto him as is here apparant Yea even S. Paul himselfe Appealed not unto Peter which no doubt hee would have done if Peter had then had the Supremacie but unto Caesar. The Councell also of Affrick would allow of no Appeales to the Pope of Rome or beyond the Sea but made a Decree directly against it appointing Presbyters Deacons or other inferior Clerkes if they were grieved with the sentence of their owne Bishop to resort to the next Bishops Quod si abâ—ijs provocandum putaverint non provocent nisi ad Affricana Concilia vel ad Primates Provinciarum suarum Ad Transmarina autem qui putaverit appellandum à nullo intra Affricam in Communionem suscipiatur And if they shall think fit to Appeale from them let them not appeale but to Councels within Affrick or to the Primates of their owne Provinces But he that shall thinke it fit to appeale beyond the Sea let him be admitted to the Communion by none within Affrick This Canon which was thus established in the Affrican Councell purposely for the defeating and disanulling of the ambitious courses and claimes of the Bishops of Rome is againe repeated and confirmed in the Milevitane Councell In the time likewise of King VVilliam Rufus Anselmus the Archbishop of Canterbury would have appealed to Rome But not onely the King but the Bishops of England also were therein against him And afterwards in the dayes of Henry the second King of England this Law was made Si quis inventus fuerit c. If anie shall be found bringing letters or a mandate from the Pope c. Let him be apprehended and let Iustice be done upon him vvithout delay as upon a Traytor to the Law and kingdome Againe it is there said Generaliter interdictum est ne quis appellet ad Dominum Papam That it was generally given in charge that none should Appeale to the Pope Moreover the Christian Emperors in ancient time had the authoritie of summoning and calling Councels as for example the first generall Councel of Nice was assembled by Constantine
the second at Constantinople was called by Theodosius the elder the third at Ephesus by Theodosius the yonger the fourth at Calcedon by Valentinian and Martian And this is so manifest a truth that Cardinall Cusanus confesseth and affirmeth that the first eight generall Councells were called by the Emperors And so also witnesseth Socrates that Since Emperors became Christians the businesses of the Church have seemed to depend upon their vvill and therefore the greatest Councels saith he have beene and still are called by their appointment But here Bellarmine steppeth in and would perswade that howsoever Emperors did call Councels yet it was done authoritate Papae by authoritie of the Pope A verie strange assertion and untrue for even Leo himselfe Bishop of Rome in his time made supplication to the then Emperor Theodosius the yonger Supplicationi nostrae dignetur aâ—nuere That hee vvould be pleased to yeeld to his Supplication for the calling of a Councell in Italy But the Emperor for all that contrarie to the Popes will and desire and notwithstanding that his humble petition caused the Councell to bee called and assembled not in Italy as the Pope desired but at Ephesus Afterward againe the same Leo Bishop of Rome made a second supplication alledging withall the sighes and teares of all the Clergie for the obtayning of a Councell in Italy He sollicited the Princesse Pulcheria to further his supplication to the Emperor He wrote to the Nobles Clergie and people of Constantinople to make the like supplication to the Emperor and yet for all this he could not obtaine it this second time neither For although then a Councel were granted yet it was not in Italy as the Pope would have had it but at Calcedon It is then more then manifest by this example of Leo that Councels in those times were assembled and convocated not by the commandement and authoritie of the Popes but of Emperors Yea by the subscription also to those constitutions you may further discerne that the Pope in those times had no authoritie to command the Emperor but contrariwise the Emperor had to command the Pope for thus saith the same Leo to the then Emperor Because saith he I must by all meanes obey your sacred and religious vvill I have set downe my consent in writing to those Constitutions If then there were no other evidences or proofes doe not these three former examples viz. of Miltiades Leo and Gregory all Bishops of Rome in their severall times make plaine demonstration and openly proclaime to the world that in those dayes the Bishops of Rome were without all question or contradiction inferior obedient and subiect to the Emperors and not superior to them But yet further ye know that King Solomon removed the high Priest Abiathar and put Zadoc in his place The Emperor Theodosius the elder did likewise nominate and appoint Nectarius to be Bishop of Constantinople Honorius also appointed Boniface to be Bishop of Rome And other Emperors did the like Is it not then lawfull for King IAMES our Soveraigne Lord likewise to nominate appoint a Bishop of a Diocesse or Province and upon iust cause againe to remove and displace him For as touching the sacration or consecration of Bishops or other Minister ecclesiasticall otherwise called the ordination of them by imposition of hands the King medleth not but leaveth those kind of Acts to be done by Bishops and such to whom they belong Yea King VVilliam Rufus likewise in his dayes nominated appointed Anselmus to be Archbishop of Canterburie And before him King VVilliam the Conqueror used the like authority nominating and appointing Lanfrancus to be the Archbishop as is also testified by the same Author And even before the Conquest King Edward the Confessor appointed one Robert first Bishop of London and afterward an Archbishop And before that King Alfred nominated and appointed Asserio Bishop of Sherborne and Denewulfus Bishop of Winchester And more then 200. yeres before that Edelwalk King of the South Saxons appointed VVilfred to an Episcopall Sea Grantzius speaking of the ancient times saith thus The Emperor placed a Bishop in Monster And mervaile not saith he that a Bishop vvas appointed by the Emperor for this vvas the Custome of those times vvhen Emperors had power to place and displace Popes And further he saith That vvhomsoever the Prince did nominate that man vvas to be consecrated a Bishop by the next adioyning Bishops And he addeth further That concerning this Iurisdiction there vvas a long contention betweene the Papacy and the Empire This vvas the Iurisdiction vvhich the Two Henries the father and the sonne and vvhich the Two Fredericks likewise the grandfather and the grandchilde sought long to Defend and maintaine but the sword of the Church saith he prevayled and forced the Emperors to relinquish their right to the Church Thus you see how namely That partly by fraude and partly by force the Popes after much striving and contending prevayled at last against the Emperors and made them to loose their rights And therefore worthily is that Statute which giveth these rights againe to our Kings and Princes entituled An Act restoring to the Crowne the ancient Iurisdiction over the state Ecclesiasticall and Spirituall and abolishing all forraine power repugnant to the same The premisses then well and advisedly considered what is there in all the authoritie concerning Ecclesiasticall causes attributed or belonging to the King that can iustly offend anie of you For I doubt not but such authorities in Ecclesiasticall causes as were in ancient time yeelded to the godly Kings of Iudah or unto the godly Christian Emperors yee will well allow as in all right and reason ye ought unto Christian kings Princes within their dominions And amongst the rest of their rights and authorities this also was one that the Emperors approved ratified and confirmed even the Constitutions and Decrees of Councels before they were promulged or put in execution For so did Constantine that Christian Emperor confirme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Decrees of the Councell Againe Rogamus clementiam tuam saith the Councell to the Emperor Theodosius ut per Literas tuae pietatis ratum esse Iubeas confirmesque Concilij Decretum Wee beseech your clemencie that by your Letters you will ratifie and confirme the Decree of the Councell Sacro nostrae Serenitatis Edicto saith also Martian the Emperor venerandam Synodam confirmamus We by the sacred Edict of our Serenity doe confirme the reverend Synod This then is a right which must likewise be acknowledged due and to belong to King IAMES our Soveraigne Lord. What obiection then or exception can be taken against his Maiesties Supremacie in any point or why should not all his subiects most readily and willingly acknowledge it and in testimonie thereof take the Oath concerning the same whensoever they bee thereunto lawfully required For if anie suppose as
some have done that the King is therein called Supreme head of the Church they are deceived The words of the Oath at this day to take away all offence that any might conceive in that point being not supreme HEAD but supreme GOVERNOR And as touching this Title of Governor within his owne Dominions none can with anie reason gainesay it inasmuch as beside that which is before spoken King Alfred reigning long sithence was likewise called Omnium Britanniae Insulae Christianorum Rector The Governor of all the Christians vvithin the Isle of Britanny The Councell also held at Mentz in Germanie the yeare 814 in the time of the Emperor Charles the great and Pope Leo the third calleth likewise the Christian Emperor Carolus Augustus Governor of the True Religion and Defendor of the holy Church of God c. And a little after they say thus VVee give thankes to God the Father almighty because he hath granted unto his holy Church a Governor so godly c. In the yeare 847. there was also held another Councel at Mentz in the time of Leo the fourth and Lotharius the Emperor where they againe call the Emperor Verae Religionis strenuissimum rectorem a most puissant Governor of the true Religion The like was ascribed to King Reccesumthius in a Councell held at Emerita in Portugale about the yeare 705 in these words VVhose vigilancie doth governe both secular things vvith very great piety and ecclesiasticall by his vvisedome plentifully given him of God Where you see it expressely acknowledged that the King is a Governor both in causes secular and ecclesiasticall And this Councell of Emerita had also good allowance of Pope Innocent the third in his Epistle to Peter Archbishop of Compostella as Garsias witnesseth So that the Title of Governor even as touching matters ecclesiasticall as well as civill or secular attributed to the King he governing in them after a Regall manner and not in that Ecclesiasticall manner which Bishops and Clergie men use can no way justly be misliked but must in all reason be well approved and allowed Howbeit I grant that King Henry the eight and King Edward the sixt had that Title of Head in their times given unto them but not of the universal Church upon earth as the Pope hath but of the Church onely within their owne Dominions and not within their owne Dominions neither in such sort and sense as the Pope taketh upon him to be Head over all the Churches in the world that is to rule and governe them at his own pleasure and as he lift himselfe Indeed Stephen Gardner Bishop of Winchester when he was in Germanie upon the Kings affaires was there a very ill Interpretor of that Title Supreme head of the Church vvithin his owne Dominions given to King Henry the eight reporting that the King might thereby prescribe and appoint new ordinances in the Church concerning faith and doctrine as namely forbid the marriage of Priests and take away the use of the Cup in the Sacrament of the Lords Supper and in things concerning Religion might do what he listed This manner of declaring the Kings power and authoritie under that Title did so much offend the reformed Churches that Calvin and the writers of the Centuries did complaine of it and that iustly and worthily bearing that sense but in no other sort or sense did they dislike it Yea even that Title of Supreme head being rightly understood needed not to have offended anie for they had iâ— in no other sort or sense then the King of Israel likewise had the title of Head of the Tribes of Israel of which Tribes the Leviticall Tribe was one Or then Theodosius that Christian Emperor had the like within his Empire of whom Saint Chrysostome saith that non habet parem super terram He hath no peere or equall upon earth and affirmeth moreover of him that hee was summitas Caput omnium super terram hominum the Head and one that had the Supremacy over all men upon earth Yea by the Title of supreme Head attributed to King Henry the eight and King Edward the sixt was no more meant but the verie same that was afterward meant to the late Queene Elizabeth of blessed memorie or to King Iames our now Soveraigne Lord under the title of Supreme Governor for that they are both to be taken intended in one the selfe same sense is verie manifest even by a direct clause in an Act of Parliament viz. the Statute of 5. Eliz. cap. 1. in which also is declared how the Oath of Supremacie is to be expounded And the words of that Statute be these Provided also that the Oath viz of Supremacie expressed in the said Act made in the said first yeare of her raigne shall be taken and expounded in such forme as is set forth in an Admonition annexed to the Queenes Maiesties Iniunctions published in the same first yeare of her Maiesties raigne that is to say to confesse and acknowledge in her Maiestie her heyres and successors none other authoritie then that vvhich vvas challenged and lately used by the noble king Henry the eight and king Edward the sixt as in the said Admonition more plainly may appeare Where first you may observe the Authoritie attributed to King Henry the eight and to King Edward the sixt and to Queene Elizabeth as touching this point intended and declared to be all one And secondly you see it enacted how the Oath of Supremacy is to bee expounded namely that it is to be taken expounded in such forme as is set forth in an Admonition annexed to the Queens Majesties Iniunctions published in the same first yeare of her Raigne The words of which Admonition therefore as more amply conteyning the explanation of the same Oath I have here thought good to adde for your better and most full satisfaction in this matter The Title whereof is this An Admonition to simple men deceived by the malicious HEr Maiesty forbiddeth all her subiects to give eare or credite to such perverse and malicious persons vvhich most sinisterly and maliciously labour to notifie to her loving subiects how by the vvordes of the Oath of Supremacy it may be collected that the Kings or Queenes of this Realme possessioners of the Crowne may challenge authoritie and power of Ministery of Divine offices in the Church vvherein her said subiects be much abused by such evill disposed persons for certainly her Maiestie neyther doth nor ever vvill challenge any other authority then that vvhich vvas of ancient time due to the Imperiall Crowne of this Realme that is to say under God to have the Soveraignety and rule over all maner of Persons borne vvithin these her Maiesties Dominions and Countries of vvhat estate eyther Ecclesiasticall or Temporall soever they be So as no forraine Power shall or ought to have any superioritie over them And if any person that hath conceived any other sense of the
forme of the said Oath shall accept of the same Oath vvith this interpretation sense or meaning her Maiestie is vvell pleased to accept every such in that behalfe as her good and obedient subiects and shall acquite them of all maner penalties contayned in the said All against such as shall peremptorily or obstinately refuse to take the same Oath The words of that Admonition being thus set downe I shall need to say no more For hereby you see I trust verie fully the true certaine and undoubted sense scope meaning and interpretation of the Oath Why therefore should anie be so contentious or malicious as to wrest or wring it to a contrarie meaning or such as it never intended For hereby appeareth that although the king be supreme Governor within his owne Dominions yet it is explained That he is supreme Governor under God so that by reason thereof the King neither doth nor can take upon him anie authoritie over Gods word or ordinances to devise alter or frame religion as he list as some verie odiously and no lesse strangely have inferred Such thoughts be farre from his godly minde Neither when it is said at anie time That the King hath Authoritie or Iurisdiction ecclesiasticall is anie other thing meant thereby but his Iurisdiction or Authoritie in Ecclesiasticall causes and over ecclesiasticall persons and thereby is not meant or intended as some againe verie absurdly and malignantly have imagined That the King hath anie such authoritie as is meerely Ecclesiasticall and proper to Bishops Pastors and such like Ministers of the Church as namely to preach to minister the Sacraments to excommunicate to absolve to consecrate Bishops or such like for the exposition of the Oath which is before delivered in the Admonition and ratified by an expresse Act of Parliament directly declareth the contrarie to that conceit And therefore his Majesties authoritie in Ecclesiasticall causes must not be conceived to be anie such as is properly Sacerdotall or Episcopall but such as is rightly and properly Regall and Imperiall Which Regall and Imperiall Authoritie ought no more to be denied unto him then that which is meerely and properly Sacerdotal or Episcopal may be denied to Priests or Bishops What should hinder then but that yee all may as ye ought utterly renounce and forsake for ever the Papall and all forraine Iurisdictions whatsoever and further also promise according to the tenor of the Oath to your power to assist and defend all jurisdictions priviledges preeminences and authorities granted or belonging to the King his heires and successors or united and annexed to the Imperiall Crowne of this Realme considering that there is no Authoritie in these matters ecclesiasticall granted or belonging to the King or united or annexed to his Crown but such as appeareth to be lawfull and is rightly Regall and Imperiall and which withall in no sort wrongeth the authoritie of anie other Church governors of Gods institution whosoever Yea the King is so farre from encroching or intruding upon or impugning or hindering anie of the offices or authorities granted or belonging unto them from God that contrariwise he leaveth all those rights and authorities wholly and entirely unto them to be executed and which is more such is his most godly and Christian disposition that to that their divine Calling Ambasâ—age and Ministerie enioyned them from God and by them sincerely and faithfully administred himselfe in his owâ—â— person most readily and willingly yeeldeth both reverence and obedience as wel knowing that in respect of God whose Ambassadors and Ministers they be and whose word and will onely they are to teach and deliver the greatest King is but a subiect Howbeit neverthelesse otherwise and in respect of their owne persons it must be confessed that they be subiect unto him and owe him obedience and are in all dutie and humilitie to performe the same unto him So that I hope you now sufficiently perceive that his Maiesties Supremacie under God his government and authoritie as touching causes persons ecclesiasticall being such as is only Regal and Imperial and no way derogatorie preiudiciall or iniurious to anie Bishops Pastors or Ministers that be of divine Institution or to their offices and functions but rather verie much helpfull to them in their places is so farre from being to be disliked that contrariwise being rightly understood it is ever to be allowed and that with much praise thanks unto God for the same whose gracious ordinance it is for the further good greater comfort and benefit of his Church and Religion CAP. II. Wherein is shewed That our Church was in the Apostles dayes and in all times and ages since howsoever that which we call Popery did as an Infection or Corruption grow unto it whereof it was againe to be purged and so to become as we call it a reformed Church and that all these things came thus to passe in the Church according to the Prophecies thereof formerly delivered in Gods owne Booke AND What is to be thought of those forefathers of ours that lived and dyed in the time of Poperie AS ALSO That long before the Dayes of King HENRY the eight and long before LUTHER or CALVIN were borne the Pope of Rome was complayned of and exclaymed against and affirmed and published to be Antichrist as also Popish Rome affirmed to be the whore of Babylon mentioned in the Revelation of S. Iohn BEfore I enter to speake of the other particular points hereafter mentioned it will not be amisse here to speake something in a generall sort concerning Gods Church and his Religion For how confident and resolute soever some take upon them to be in that Popish Religion they hold and professe yet is that no proofe that therefore they be right for not only those of a right Religion but those also of a wrong be verie resolute and confident as appeareth by all Sectaries Heretickes and Schismatickes who be verie pertinacious and resolute for the maintenance of their severall errors and opinions Neither is it a reason sufficient for them to say they follow the waies of their forefathers and ancestors except they be sure that they went the right way for we are not to follow our forefathers and ancestors in anie vices or errours they held be they otherwise never so deare unto us VValke not yee saith God in the ordinances of your fathers nor observe yee their maners nor defile your selves vvith their Idols I am the Lord your God vvalke yee in my statutes and keepe my Iudgements and doe them Yea ye may remember that it is written thus of some people who are therefore much reproved So did their children and their childrens children As did their fathers so doe they unto this day Where further it is said that notwithstanding this following of their forefathers and doing after their old custome yet they obeyed not God Nor is it sufficient for them to say they follow the doctrine or direction of their
will appeareth in both Quoniam esse vult quod facit aut permittit Because he will have that to be vvhich hee either doth or permitteth to be done Deus vult esse malum in eo non nisi bonum vult God doth vvill evill to bee and therein hee vvilleth not but vvhat is good saith the same Hugo For what is ill done as it commeth from men is vvell done so far forth as God hath to doe in it hee being the orderer and ruler of it and the disposer of it to good uses and ends in his purpose And therefore doth S. Augustine say againe that Deus quasâ— dam voluntates suas utique bonas implet per malorum hominum voluntates malas God doth accomplish his ovvne vvill being verily good by the evill vvils of evill men Although then God moveth and ruleth all men and their wils affections and actions because in him it is that all doe live move and have their being yet is he not for all that the Author of the praviâ—ie or wickednesse that is in those men or in their wils affections or actions no more then he that moveth stirreth or rideth upon a Lame Horse or that ruleth and governeth him can be therefore said to bee the cause or Author of his lamenesse or of any other his defects As touching the fall of Adam then and originall sinne you see how it was caused without anie coaction or compulsion from God and as touching actuall sinnes they flowe and come from that corruption of mens nature accrued unto them by reason of that first transgression If therefore anie here obiect in defence or excuse of Reprobates that since the transgression of Adam they sinne necessarily and cannot but sinne by reason of their Nature corrupted and remaining in them unaltered and uncleansed I answer first that they have drawne upon themselves this Corruption and necessitie of sinning by that their fall and transgression in Adam And secondly although God doth not cleanse purge sanctifie or purifie them nor doth give those saving graces to them which he doth to the Elect yet he is not therfore to be taxed or quarrelled against because God is debtor to no man but may at his owne most free pleasure out of that fallen lumpe of mankinde choose whom he would to salvation and refuse whom he would and accordingly give or withhold his saving graces Thirdly consider that there bee also Elect Angels aswell as Elect Men and consequently Reprobate Angels aswell as reprobate men Now the Angels that fell from their first estate and are become Divels doe sinne as all men know necessarily and cannot but sinne and yet are they not therefore excused If then a necessitie of sinning in Divels will not serve to excuse them how can it serve to excuse reprobate men wherein the difference is ever to be remenbred betweene necessitie and coaction For howsoever reprobate men aswell as Dâ—vels doe sinne necessarily yet doth not God force or compell them to sinne but as they have brought sin upon themselves through their owne default so by reason of their depraved natures they still sin and that willingly and readily of their owne accords without any enforcing coaction or compulsion from God Yea fourthly a necessitie of a thing to bee done in respect of Gods purpose will and decree doth not excuse him that doth it to an other end and purpose as namely to satisfie his owne lewd minde and wicked will and affection This appeareth and that verie specially and particularly in Iudas Iscariot who together with his Complices did nothing in that his sinfull and detestable act of betraying Iesus but what the hand and counsaile of God had before ordained to be done for so the Scripture expresly and directly witnesseth and yet did not this counsaile purpose or decree of God excuse the sinner For Christ Iesus himselfe saith that A vvoe neverthelesse belonged to that man by whom the Sonne of man was betrayed and that it had beene better for that man if he had never beene borne Christ Iesus againe saith thus It must needs be that offence come but woe to that man by whom the offence commeth Where you likewise see a necessitie of sinning and of offences and yet that this will not excuse the sinner or offendour for all that God saith againe hee would send proud Ashur the rod of his wrath against his people the Ievves so that it was Gods decree and purpose which Ashur therein executed yet because he executed this will and decree of God with another meaning and to another end and purpose namely to satisfie his owne cruell proud and ungodly minde therefore he for his part sinned and deserved punishment The Brethren of Ioseph also sold Ioseph into Egypt and it was Gods will providence and purpose that it should be so But God had one purpose and meaning in it and they another for God thereby meant to provide for his Church and people and for the good of Ioseph and they on the otherside did it as being mooved with envie and of an evill meaning toward him and therefore were guiltie of sinne even in their owne consciences notwithstanding that Gods dscree and purpose was therein also executed Shimei likewise rayled upon King David and cursed him and it was Gods decree and purpose that it should be so for the Lord had bidden him to curse David as David himselfe confessed yet hough he therein executed the wil and decree of God was not he therefore for his part excused because God had one meaning in it and he another For God meant so to put David in remembrance of some sinne and thereby to checke and humble him but Shimei did it so to satisfie his owne wicked and malicious minde and therefore was guiltie of sinne for which also he was afterward punished Thus you see I hope that Gods decreeing and purposing in his own hidden counsell and secret will to permit sinnes to bee committed will not serve to excuse sinners sith they commit their sinnes not to anie such end or with anie such minde or purpose as thereby to doe and performe Gods will or any of his secret and sacred decrees which be things for that present unknowne unto them but to another end and purpose namely to satisfie their owne lewd licentious and wicked wills which is alwaies matter sufficient to make them inexcusable And therefore well may that saying of S. Bernard be applied to a reprobate man that Voluntas inexcusabilem incorrigibilem necessitas facit His will doth make him Inexcusable and a necessitie of sinning Incorrigible 3 But against this matter of Gods reprobating or refusall of anie as touching salvation is obiected that place of S. Paul to Timothie where he saith thus I exhort therefore that first of all supplications prayers intercessions and giving of thankes be made for all men for Kings and all that are in authoritie
cleere that there was then no citie in the world noted knowne by these seven hills or mountaines but Rome onely and therefore doth Virgil say of it Pulcherrima Roma Septem quae una sibi muro circumdedit arces That Rome onely hath seven hills vvithin her vvall For which cause also it is commonly termed Septicollis that is the seven hild City And Propertius also saith of it that it is Septem urbs alta Iugis toti quae praesidet orbi A City high vvith seven Hills that ruleth over all the world The names also of the seven hills are to this day knowne namely Palatinus Caelius Capitolinus otherwise called Ianiculus Aventinus Quirinalis Viminalis and Esquilinus Seeing then there was in that time of S. Iohn no citie in the world that was noted and knowne by the seven Hills and which also in those daies raigned over the Kings of the earth and had the Empire but Rome onely even by these two markes and demonstrations conioyned it is infalliby manifest that not anie other citie in the world but Rome onely is and must needs be the Woman and vvhore of Babylon there described And this is so cleere and evident that the Papists themselves confesse it to be Rome But then for an evasion Bellarmine some other Papists say that thereby onely Heathenish Rome and such as it was in the time of Infidelitie and before it embraced the Gospel and Religion of Christ is signified and intended but how untrue and vaine an evasion this is let all men iudge that have anie iudgement or indifferencie in them For first why is that woman that is the citie of Rome there called an Whore but to shew that shee was once an honest chaste and obedient spouse of Christ and that she afterward revolted and became an Whore and so fell from that obedience saith and true Religion which shee had formerly professed and embraced For is anie called an Whore but shee that was once an honest woman And doth not that word Whore import that shee was now at this time when shee thus became an Whore departed from that her former faith and fidelitie And indeed most true it is that the citie of Rome did once embrace the faith and religion of Christ and was an honest dutifull and true spouse unto him as S. Paul himselfe and other Ecclesiastical Histories doe witnesse But afterward in processe of time Ambition Pride Covetousnesse and Licentiousnesse growing in the Church and Churchâ—men and an Apostasie or departure from the right faith and religion being also foretold to come into the world for the neglect and contempt of the Gospel it came to passe that the once faithfull and Christian citie of Rome departed from that her former true faith and obedience and became an Harlot or Whore so that now and long sithence it may be said of Rome as God himselfe sometime spake of Hierusalem saying How is the faithfull City become an Harlot It being therefore manifest and a thing confessed even by the Papists themselves that by this Woman the citie of Rome is intended thereupon must needs be further granted that inasmuch as the Woman afterward became an Whore that is that Rome afterward became an Adulteresse against Christ her head and husband not the Heathen and Infidell citie of Rome but Rome after it had once received the Christian faith and religion and afterward fell from it to follow her owne false doctrine and religion is to be understood For how could the citie of Rome whilest it was Heathenish and before it ever embraced Christianitie be properly or rightly termed an Harlot or Whore that is a violater or breaker of anie faith formerly plighted by her unto Christ Iesus when as yet whilest shee was Heathen shee had plighted no such faith unto him The citie of Rome therefore which S. Iohn thus saw beforehand in vision to be such a one as should afterwards become an Whore and a great VVhore even the vvhore of Babylon as shee is entitled must needs be intended of Papal or Popish Rome for with the Heathen Rome that had never betrothed her selfe to Christ and consequently could for that time be no Whore or violater of her faith unto him it hath no fit or apt coherence and agreement Secondly as touching the Heathenish estate of Rome in that respect and for that purpose S. Iohn needed not anie Revelation at all for he knew it otherwise sufficiently even by his owne banishment into Pathmos and other daily experiments that Rome was then Heathenish and governed by Heathen Emperors and was by that meanes a great persecutor of the Saints and Martyrs of Iesus but that the same citie should be afterward governed by Popes and so fall into the spiritual whoredome of Poperie that hee could not foresee or foreknow or foretell without a Revelation and therefore hath he a Revelation given him of that matter And hereat the Text also saith that He vvondred and that with great marvaile This great vvondering of S. Iohn also Thirdly declareth what maner of Rome this was for even thereby likewise appeareth that not the Heathen citie of Rome at whose persecutions they being so frequent and common in those dayes he had no cause at all to wonder but the once true Christian citie of Rome which afterward revolted from that her true Christianitie to her Antichristian and persecuting courses whereat there was indeed iust cause to wonder is the thing there meant and intended Fourthly Rome governed by the Emperors is in that Chapter distinguished from Rome as it was afterward governed by the Popes yea Rome as it was governed by the seven heads or principal Rulers of it from the beginning of it to the end is there decyphered For this vvhore or vvhorish vvoman is not onely there said to sit upon a scarlet coloured beast with which kinde of colour the Romish Popes aswell as the Romane Emperors were and are delighted as appeareth in the Decret dist 96. but it is there further said that this beast that is this State or Dominion for so by the Beast is understood a State or Dominion as afterward is shewed which thus bare up and supported this woman the citie of Rome had seven Heads ten Hornes The seven Heads be in the Text it selfe expounded to be seven Hills or mountaines which are before named and mentioned And they be also there further said to be seven Kings that is seven sorts of principal or soveraigne Rulers whereby Rome hath beene governed namely by Kings Consuls Decemvirs Dictators Tribunes Militarie with consular Authoritie Emperors Popes Five of these were fallen saith the Text in the dayes of S. Iohn namely Kings Consuls Decemvirs Dictators Tribunes and one is saith hee that is the governement by Emperors For then in S. Iohns time was Rome governed by Emperors and one is yet to come saith the Text that is the governement by Popes For as yet the
be understood Yea howsoever Christ spake in the Syriacke tongue using the word Cepha in both places yet in the Greek text which taketh away all ambiguitie declareth the verie true sense of those words as also in the latin translations there is a cleer expresse difference and distinction made inter Petrum Petram betweene Peter and the Rocke for the words bee not as you suppose Thou art Peter and upon thee vvill I build my Church but thus Thou art Peter and upon this Rocke I will build my Church that is upon my selfe whom thou hast thus confessed to bee the Messias or Christ the Sonne of the living God will I build my Church So that howsoever the Church is builded upon Christ and such faith in him and confession of him as S. Pâ—â—er had and delivered yet it is not builded upon the person of S. Peter as is apparant And so also doth S. Augustine teach and expound those words Thou art Peter saith hee and upon this Rocke vvhich thou hast confessed upon this Rocke vvhich thou hast acknowledged in saying Thou art Christ the Sonne of the living God I vvill build my Church that is upon my selfe being the Sonne of the living God I vvill build my Church I vvill build thee upon mee and not mee upon thee For men vvilling to build upon men said I hold of Paul I of Apollo and I of Cephas that is of Peter but others that would not build upon Peter but upon the Rocke said I holde of Christ. Be not these things then verie plaine and evident It is true that in the numbring of the names of the Apostles Peter is reckoned first but as they could not all be reckoned at once but that of necessitie some must bee reckoned before the other so Theophilact telleth you the reason of it to bee namely because hee and Andrevv his brother were the first that were called by Christ to the Apostleship as is indeed manifest in Mat. 4.18 19. c. And therefore doth S. Ambrose also acknowledge that Paul was not interiour to Peter or to anie of the rest of the Apostles that went before him in Dignitie but in Time And in his Booke De Incarnat Domini cap. 4. hee affirmeth the Primacie of Peter to bee Primatum confessionis c. A. Primacie of confession verely but not of honour a primacie of faith but not of Degree And likewise doth S. Augustine say of him that hee was ordine primus the first in order or reckoning Although then Peter bee granted to have a Primacie yet you see what manner of Primacie it was that it was not anie King-like or Emperour-like primacie but a Primacie onelie of order or of Excellencie in other respects For Christ Iesus himselfe when the Apostles contended for a Maioritie one over another sheweth directly that they might not expect to raigne or beare Domination one over another although they saw Kings and Princes to doe so over the people of those nations that were subiect to them Vos autem non sic Yee may not doe so Agreeablie whereunto S. Cyprian also hath told us that Christ gave to all his Apostles the same or equal authoritie And againe hee saith that Peter tooke nothing proudlie upon him as to say That hee had a Primacie whereby others that were his after-commers should bee obedient to him And so likewise testifieth the Greeke Scoliast of him saying thus Behold hovv hee doth all things vvith common consent And further hee saith of him that hee did nothing Archicos that is Imperiously or with Commanding authoritie Much lesse did hee anie thing Monarchicos that is like a Monarch or King over all So that Peter had no more primacie in respect of anie Legal Princely or Monarchical authoritie over the rest of the Apostles then the rest had over him nor was anie more the Rocke or foundation of the Church then the rest were Yea when S. Paul sheweth that the Church is built upon the foundation of the Apostles and Prophets Iesus Christ himselfe being the chiefe Corner-stone and when it is likewise said in S. Iohn to haue tvvelve foundations and in them the names of the Lambes tvvelve Apostles It is by both those places verie apparant that Peter by being a foundation hath therein no more preeminence or prerogative then the rest inasmuch as the rest bee there expresly said to bee foundations as well as hee The Church being founded aswell upon the rest of the Apostles as upon Peter and the strength of the Church being equally builded upon them all as S. Hierome hath also before affirmed But then secondly they alledge Luk. 22.31 32. where Christ saith thus unto Peter Symon Symon behold Satan hath desired you to vvinnow you as vvheat But I have prayed for thee that thy faith fayle not therefore when thou art converted strengthen thy brethren In which words Christ foreseeing how Satan would sift and shake them all but especiallie Peter who by thrice denying him and forswearing of him was to fall more grievouslie and dangerously then the rest therefore telleth him that hee had praied for him especiallie that his faith faile not that is as Beda expoundeth it That after hee vvas fallen by denying Christ hee might rise again by repentance and being so raised up to repentance by Gods special grace and Christs prayer hee might bee afterward able even by his owne example and experience to comfort strengthen others in the like case S. Chrysostome likewise so expoundeth it Oravi pro te ne deficeret fides tua hoc est ne in fine pereas I have prayed for thee that thy faith fall not that is saith hee that thou finallie perish not Againe hee sheweth you the true cause why Christ did there so speciallie mention Peter by name If saith hee Satan desired to sift the miall vvhy did not Christ pray for them all It is evident as I said before that to touch him the more deepely and to shevv his fall to bee farre more grievous then anie of the rest Christ turned his speech to him in particular Againe he saith thus I have praied for thee particularly that thy faith faile thee not This Christ spake to touch Peter the more vehemently signifying that his fall should be much fouler then of his fellovves and therefore that hee needed the more helpe This text then sheweth a greater weaknesse in Peter and a greater danger towards him then toward the rest and from whence it was that hee had his strength and stabilitie whereby hee was kept that hee did not utterlie perish in that his so grievous and dangerous a fall but it is far from proving or intending anie Monarchical or Princelie rule or authoritie in him over the rest It hath no such scope purpose or meaning in it And here also is answered the third Text they cyte of Ioh. 21.15 16 17. where Peter having formerly denied Christ thrice
and yet having his sinnes forgiven him and therefore being bound to love Christ more then the rest because more was forgiven him Christ thrice requireth of him to manifest and declare that his greater love by so much the more diligenter feeding of his Sheeepe for this is the verie drift true scope and meaning of Christ in that place As S. Cyrill doth also declare in these wordes Because Peter saith he being enobled from Christ himselfe with the name of the Apostleship with others did thrice deny Christ in the time of his passion now by right is required of him three confessions of his love that three denials might be countervayled and recompensed vvith an equal number of confessings c. Christ asked of him vvhether he loved him more then the rest did for he that had experience of the greater clemency of the Lord towards him ought of right to be affected with greater love for although generally all the Disciples were stricken vvith great feare vvhen the Lord vvas betrayed yet the fault of Peter vvas greater then of the rest vvho so denyed Christ in so short a time Because therefore hee obteyned remission of sinnes by greater clemency of the Saviour greater love of right is required of him for he to vvhom more is forgiven ought more to love S. Augustine also upon this Text likewise inferreth saying Let the duty of love be to feed the Lords flocke And Chrysostome likewise saith Ter interrogat c. Christ asketh thrice and he alwayes commandeth the same thing that hee might shew how great care he hath of his sheepe and that the feeding of them is the greatest argument of love To the like effect speake other also of the ancient Fathers declaring that the speech of Christ to Peter touching the feeding of his sheepe belongeth not onely to Peter but to all Bishops Pastors and Ministers of the word also Wherefore S. Basil saith thus Christ said unto Peter Lovest thou mee Feede my sheepe And in like sort unto all Pastors and Doctors hee gave the same power a Token vvhereof is this that they doe All equally binde and loose aswell as Peter In like sort speaketh againe S. Augustine saying The vvords of Christ Lovest thou mee and Feed my sheepe vvhen they are spoken unto Peter they are spoken unto all And so witnesseth S. Ambrose also saying Our Lord said unto Peter Feede my sheepe vvhich sheepe and flocke not only Peter then received but he receiveth the same together vvith us and all vvee have received the same together with him So that Peter neither in respect of feeding the flocke of Christ nor in anie other respect can be shewed to have or to have exercised anie imperious or Princely primacie or Monarchical superioritie over the rest of the Apostles but was in respect of rule power and authoritie equal with the rest the rest with him And this also further appeareth by the verie Commission it selfe if you look upon it which was given to them when they were sent out into all the world for therein is no more principalitie power or authority given or appointed to the one then to the other But now here lastly observe withall that they be the Keyes of the Kingdome of heaven and not of Earthly kingdomes which Christ hath committed to his Ministers So that neither Excommunication nor anie other power of the Keyes be it never so lawfully or iustly administred or executed is of force to depose anie man from an earthly kingdome though it be of force being rightly used to seclude a man from the kingdom of God if he repent not And therfore here I must crave leave to tell you that most wickedly intolerably hath the Pope of Rome abused excommunication and the power of the Keyes whilst he hath used them for the pulling down of Kings and Princes from their Thrones and thereupon hath moved subiects to revolt from their Soveraignes to rebell against them Is not this sweet doctrine and an holy religion that upon no warrant at all yea contrarie to the rule commandement of God shall presume to perswade subiects to rebell against their lawfull Soveraignes because forsooth the Pope hath excommunicated them For consider well the matter First it appeareth that the Pope is no Minister at all of Christ but the verie Grand Antichrist as this Booke cleerely manifesteth and hath therefore no authoritie from Christ to excommunicate anie Christians at all much lesse to excommunicate Christian Kings and Princes But secondly if he had that authority that Princes were excommunicated by him yet is excommunication of no force be it never so rightly done or used to dissolve the duetie and allegeance of anie subiects or to depose from earthly kingdomes inasmuch as excommunication and the whole power of the Keyes as is here apparant stretcheth onlie to the Kingdome of Heaven and not to earthly Kingdomes I know they alledge that we are to account an excommunicate person as a Publican or Heathen What of this Admit if you will that hee were thereby become actually and in all respects a very Heathen yet I pray tell mee be not Heathen Kings Kings aswell as those that be Christian Yea were they not manifestly Heathen Kings and Princes whom neverthelesse S. Paul and S. Peter also commanded obedience and subiection to be yeelded unto Were not all those Heathen Emperors likewise to whom the first Christians that lived under their persecutions were neverthelesse obedient You see then that if it were so that excommunication did as it doth not make a christian King to become a verie heathen King in all points and respects yet still neverthelesse hee remaineth a King and consequently is still to be honoured and obeyed as a King of all his subiects They alledge secondly that the familiars and wonted companions of a man excommunicated are to withdraw their companie from him to the end hee may be ashamed of his sinne and so be brought to repentance but doth this inferre that therefore subiects may or ought to withdraw their obedience and allegeance from their King No such matter For subiects cannot be termed or held for familiars or companions to those Kings and Princes under whom they be but the Kings and Princes of other Nations and such as be forreiners if anie If the Father be excommunicated though others withdraw their companie from him to the end hee may be ashamed of his sinne committed yet may not his sonne that oweth special dutie to him as to his father therefore withdraw his duetie and obedience For though excommunication make him as an Heathen and a Publican yet it maketh him not no father but hee still remaineth a father as he was before and therefore of all his children is to be reverenced honoured and obeyed as a father So likewise if the Husband be excommunicate and that others therefore are to withdraw themselves from him yet neverthelesse hee still
respect of his Episcopal or Spiritual And for this cause also the one is said to arise out of the Sea and the other out of the Earth Rev. 13.1.11 for in respect of his Episcopal supremacie and Pseudoprophetical demeanour hee arose from the Earth it receiving his original from below and from the Earth and not from Heaven and in respect of his Imperial dominion hee arose out of the Sea because the Ruines of the Empire by meanes whereof hee arose to that his Imperial Greatnesse were not otherwise wrought but by the wavering and disquiet turbulencies that were in the World in those daies So that howsoever it is called the first Beast and the second Beast in distinct considerations yet upon the matter they both make but one Antichrist And therefore in Rev. 17. is there mention made but of One Beast only which supported the Whore of Babylon Yea Fatentur omnes pertinere omnino ad Antichristum verba illa Iohannis c. All men confesse saith Bellarmine himselfe that those vvords of Iohn in Rev. 13.11 c. doe undoubtedly belong to Antichrist Now then let us examine and see if they be not all verified in the Pope and Papacy First it is said that this second Beast had two hornes like a Lamb but he spake like the Dragon Duo Cornua similia Agni scilicet Christi cuius duo Cornua sunt duo Testamenta He shal have two Hornes like to those of the Lambe that is like to those of Christ vvhose two Hornes be the two Testaments as Lyranus Primasius and Augustine also expound them Whereby appeareth that Antichrist shall outwardly pretend great sanctitie sinceritie humilitie and simplicitie and as if hee did all things by good authoritie and strength of the holy Scriptures the two Testaments the Old and the New and yet in verie deed his voice and speech that is his doctrines decrees lawes canons and constitutions should bewray and discover him to be but a Wolfe in Sheepes clothing and no lesse cruell and malignant against the true Church of God then the verie Dragon Doth not everie man perceive that these things doe rightly fit the Pope For who maketh a greater outward shew of sanctitie pietie and Christianitie then he and what doth he else but pretend the strength and authoritie of the two Testaments namely of the holy Scriptures for warrant and maintenance of the false doctrines errors heresies hee teacheth and holdeth Can anie man outwardly pretend greater humi litie then he when he entitleth himselfe Servus servorum Dei a servant of Gods servants and yet for all that he taketh upon him by his claimes and actions to be Rex Regum Dominus Dominantium the King of Kings and Lord of Lords So that howsoever hee pretendeth humilitie yet wee see hee is farre from it And howsoever hee pretendeth the authoritie of the holy Scriptures viz the two Testaments for the strengthning and confirmation of his religion doctrine and doings alledging them to be shadowed out and figured in the two Hornes of his Myter yet partly by reason of the unsound and false translations of those Scriptures which he defendeth and authorizeth against the truth of the Originals and partly whilest he perverteth and misinterpreteth the true Scriptures themselves and equalleth also his Traditions unto them and moreover dispenseth with them at his pleasure and preferreth his owne authoritie and the authoritie of his Church above them and so maketh them to speake in another sense and otherwise then ever they meant it is apparant that being thus used and abused they be at the most but like the two Hornes of the Lambe as this Text speaketh and be not the verie two hornes themselves that is they be not the pure incorrupt and undoubtedly true Scriptures themselves but corrupted differing from them Pope and Popery then appeareth to consist all in shewes semblances and likenesses of veritie sanctitie and pietie and have it not in verie deed and substance And therefore not without good cause did diverse Bishops make their complaint long sithence in their Epistle to Pope Nicholas recorded in Aventine saying in this sort unto him Thou bearest the person of a Bishop but thou playest the Tyrant under the habite and attyre of a Pastor vvee feele a VVolfe It is a lying Title that calleth thee Father thou in thy deeds shewest thy selfe to be another Iupiter being the servant of servants thou strivest to be the Lord of Lords c. But moreover doth not the Pope speake like the Dragon that is like the Divell for by the Dragon in the Revelation is the Divell understood when he saith that the Kingdomes of the world be his and that he hath power to dispose and give them to whomsoever hee will For did not the Divell speake the verie same to Christ in the Gospel Yea the Pope is as they write Totius orbis Dominus The Lord of the vvhole vvorld and hath Coelestis terrestris potestatis Monarchiam The Monarchy or soveraignetie both of the heavenly and earthly power and to him forsooth they apply that Prophecie Dominabitur à mari ad mare à flumine usque ad terminos orbis He shall rule from sea to sea and from the river to the ends of the vvorld Yea they attribute that unto him which Iesus Christ spake of himselfe saying that All power is given unto him both in heaven and earth Matth. 28.18 Be not these most abominable blasphemous and divelish speeches being attributed to the Pope But yet further what doth hee else but speake like the Dragon that is like the Divell whilest he teacheth that doctrine of Divells mentioned in the Epistle to Timothy as shal afterward appeare and whilest he maintaineth a wrong worship of God a false faith and an Apostatical and Antichristian religion against the right most pure and onely true religion of Christ extant in the booke of God the holy and canonical Scriptures 3 Againe it is said that this second Beast did exercise all the power of the first Beast and that before him And who is so ignorant but hee knoweth that the Pope exerciseth all the power of the first Beast that is of the Latine or Romane State and that before him or before his face that is to say even at Rome and in the presence of the Romane State For hath not the Pope gotten that which was the seate of the Emperor namely Rome and made it his seate And is not the Emperor put downe from having anie Headship or Soveraigne Authoritie there Yea doth not the Pope there take upon him to exercise all the Imperial power authoritie tamen sine nomine Romani Imperatoris yet vvithout the name of the Emperor of Rome as Bellar. himself also saith that Antichrist must doe For this Imperial Authoritie aswell as his Ecclesiastical that is to say both his supremacies as before is shewed hee claimeth and holdeth under the name and title
and consequently this Apostacie and prohibition of Meates and Marriage in hycrisie that is under colour and pretence of sanctitie pietie and religion when revera there appeareth to be no sanctitie pietie or good religion in them being to fall out and to be accomplished neither in the primitive first or elder times nor yet in the last times but in the latter times as it were betweene them both doth for that reason also more aptly and fitly agree to these latter Hereticks the Papists then to those old and ancient Heretickes before mentioned And therefore it still appeareth by this Text and Prophecie of S. Paul to Timothy that the Church of Rome is the undoubtedly Apostaticall and Antichristian Church and consequently that the Pope the head thereof is the undoubted grand Antichrist CHAP. V. Answering certaine Objections of the Adversaries concerning Antichrist OBIECTION I. THE Bodies of the two witnesses that were slaine did lie in the streets of the great Citie which spiritually is called Sodome and Egypt where also our Lord was crucified Rev. 11.8 Ansvver By the great Citie there is meant not Hierusalem as you suppose but Rome otherwise called Babylon which throughout the whole Booke of the Revelation is called the great Citie as namely Rev. 14.8 Rev. 16.19 Rev. 18.10.16.18 19.21 and Rev. 17.18 c. except onely once that this Title is given to Hierusalem but then also not to the earthly but to the new and heavenly Ierusalem which will advantage your cause nothing at all Rev. 21.10 Neither indeed was our Lord crucified within the Citie of Hierusalem but without Heb. 13.12 Now Rome is said to bee the City where our Lord was crucified both because by Authoritie of that City it was that Christ himselfe was put to death for hee suffered under Pontius Pilate the Romane Emperors Deputie and also because there and from thence it is that hee still suffereth and is persecuted in his Members For the persecution done to anie of his members is by him accounted as done to himselfe Act. 9.4 And therfore also be those two Martyres or witnesses of Christs Truth said to be slaine and to have their bodies lye in the streets of the great City that is within the compasse and precincts of Romes authoritie and dominion Againe that great Citie Rome is there called Sodome for her pride and monstrous vncleannes and Egypt for her Idolatrie and crueltie towards Gods people and Babylon for her so long and miserable deteyning them in spiritual captivitie S. Hierome also herein is directly against you who Ep. 17. ad Marcellam earnestly contradicteth your opinion contending and maintaining that it cannot bee meant of Hierusalem in Iewry It therefore still remaineth firme that not Hierusalem but Rome is the Seat of Antichrist Obiect 2. I am come saith Christ to the Iewes in my fathers nume and yee receive mee not If an other come in his ovvne name him yee vvill receive Ioh. 5.43 Ans. This Text also maketh nothing for you For you expound it as if Christ had spoken definitely of one singular man to bee Antichrist whom the Iewes should receive whereas Christ speaketh indefinitely of any False-teacher whosoever that should come in his owne name that is not sent of God And sure it is that the Iewes have received more then one of such as have come in their owne name as namely Theudas Iudas Galilaeus Barcocabas c. In the text it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indefinitely and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 definitely as it is used in Ioh. 18.16 and Ioh. 20.2 3 4 And therfore also doth Nonnus in his paraphrase upon this place expound those words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if anie other come whosoever hee bee c. Yea the very words of Christ bee directly Hypothetical or conditional If another come and not Categorical or affirmative of Antichrist or of anie other in particular as ye conceive and mistake And further whereas Christ speaketh of those Iewes that were then and there present to heare those his words you understand him to speake of such Iewes as should bee by your opinion a little before the end of the world at which time it is and not before that you suppose Antichrist shall come Howbeit the purpose of Christ in that place is not to foretell what manner of people the Iewes should bee so long after namely toward the end of the world but how in respect of their present disposition they were then at that time affected namely that him that came in his fathers name that is that was sent from God they refused and yet if anie should come in his owne name that is not sent of God him they were readie to receive But lastly why should you thinke that the Iewes before the end of the world shall receive Antichrist for their Messias when as S. Paul contrariwise hath foretold and assured us that the Iewes before the end of the world shall bee converted to Christ and his religion Yea it is before verie evident that Antichrist shall not bee a Iewe nor an observer of the Iewish religion but a pretended Christian and such a one as shall sit in the Temple of God and bee the head of the Apostacie apostated and revolted Christians of which sort and number the Infidels and unbeleeving Iewes cannot be For how can they bee said to bee Apostataes or to make anie apostacy or departure from Christ who never formerly embraced him nor received the profession of him Obiect 3 Christ is one certaine and singular man therefore Antichrist must bee so also Ans. It followeth not yea howsoever there is but one true Christ yet are there many Antichrists as S. Iohn expreslie affirmeth 1. Iob. 2.18 and many false Christs and false Prophets as Christ himselfe declareth which shal Shew great signes and wonders insomuch that if it were possible they should deceive the very elect Mat. 24.24 And yet also since the time that the Pope got the headship and Soveraignetie of Rome is Antichrist one as the Pope of Rome is one that is not in number and nature as one certaine and singular man but one at once by law and institution though successively so manie as since that time have enioyed the same Popedome Obiect 4. Hee is Antichrist which denieth the Father and the Sonne 1. Ioh. 2.22 Ans. The Pope and Popish Church also denie the Father and the Sonne in such sort as belongeth to Antichrist and Antichristian people to doe that is to say not openlie and professedly but in a covert and disguised manner For VVhosoever denyeth the Sonne the same hath not the Father saith the same S. Iohn 1. Io◠2.23 The like testifieth Christ Iesus himselfe in Iob. 5.23 So that to denie the Sonne is to denie the Father also inasmuch as the one cannot be denied without denial of the other And that the Pope and Papacie do denie the Sonne namely Christ Iesus viz. in respect of his Person and in
of the doctrine of faith calleth Pope Gregory the 13 Supremum planè Supremum in terris Numen The supreme verily the supreme god upon earth And Steuchus the Popes Librarie keeper in his Booke of the Donation of Constantine saith that Constantine the Emperor held Pope Silvester for a god â—doravit ut Deum and worshipped him as God And the Councell of Lateran in the 3 and 10 Sessions further telleth you saying The Pope ought to be worshipped of all people and is most like unto God and least you should thinke that he speaketh of a civill kinde of worship it is there told you what manner of worship it is namely that it is with that kinde of worship or adoration that is mentioned in the 72 Psalme Adorabunt eum omnes Reges terrae All the Kings of the earth shall worship him where by worship the highest kinde of worship is meant which is due to the Sonne of God as Tertullian also teacheth in his 5 Booke and 7 Chapter against Marcion Againe Leo the 10 in the Councell of Lateran before cited is called the Lyon of the Tribe of Iudah the roote of David the Saviour of Sion And Bellarmine in the Preface of his Book calleth the Pope the Corner-stone a tried stone a precious stone All which bee titles proper and peculiar to the Son of God And in the 25 Cause 1 quaest it is said that to violate his Canons and ordinances is to blaspheme against the holy Ghost which is a sinne not to bee forgiven in this world nor in the world to come Againe he calleth his decrees and Canons by the name of Oracles Now an Oracle signifieth an heavenly answer proceeding from the mouth of God Rom. 3.2 11.4 Sutably whereunto hee saith That his decretal Epistles are to bee numbred amongst the Canonical Scripturs in the 19 distinction in the Canon In Canonicis Againe what can bee more said of God then that which the before cited Councell of Lateran in the 9 and 10 Sessions attributeth to the Pope namely that hee hath all power aboue all Powers both in heaven earth And himselfe speaketh asmuch of himselfe in the first Booke of holy Cerimonies saying thus This Pontifical Sword representeth the Soveraigne temporal power that Christ hath given the Pope his Vicar upon earth as it is written All power is given mee both in heaven and in earth and elsewhere His dominion shall bee from Sea to Sea and from the River to the ends of the earth And Pope Paul the 5. in his holy Register calleth himselfe a Vice-god the Monarch of the Christian world and the upholder of the Papal Omnipotencie So that if the words of S. Paul in 2 Thes. 2. concerning Antichrist had beene as they are not that hee should expresly say and affirme that hee is god you perceive by that which is before spoken how it might have beene verified and withall in what sort and sence it is that the Pope hath the verie name of God given unto him For it appeareth to bee given him in a farre other sense then it is to Kings and Princes and yet in verie deede Kings and Princes and such like Magistrates of the earth and not Bishops bee the men that in Scripture bee called Elohim or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Gods And they are called Gods as Christ himselfe declareth in respect that the word of God was committed to them not as it is to Bishops and Pastors publikely to preach in the Congregations but by their authoritie to establish and promote it to command obedience to it and to punish the violators of it and to countenance and encourage the professors and observers of it For to this end is it committed to their charge and custodie And for this cause are they called Custodes utriusque Tabulae The keepers of the two Tables wherein the Lawes of God were written And for this cause also was it an Institution from God and accordingly an observation in the Church of the Iewes that at the Coronation of a King the Booke of Gods Law should bee delivered unto him When therefore the Bishops of Rome take upon them this title to be called gods they take that which God in his Scriptures doth no where give them but when further they take upon them to be adored as God they doe that which is in them most intolerably blâ—sphemous And when you suppose out of this Text that Antichrist shall call himselfe God you see how much you are mistaken and that the Text affirmeth it not Obiect 7. Yea Antichrist must bee exalted even above God himselfe 2. Thes. 2.4 Ans. How proove you that For in the verie Text it selfe the highest degree and step of the pride and aspiring minde of Antichrist is discribed and set forth in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So that hee shall sit in the Temple of God as God shewing himselfe that hee is God Hee doth not say that such shall bee his pride and elation as that he shall sit in the Temple of God aboue God or so shew himselfe as if hee were aboue God but onely that hee doth sit in the Temple of God as God and so shew himselfe as if hee were God The pride of the Divell himselfe is noted to be such as that he would bee onely as God or like the most high but not above Him And when the Divell tempted the first man Adam being in state of Innocencie and Integritie unto pride and ambition it was not to anie such pride or elation as to be above God but to be onely as God knowing good and evill It were therefore strange if the pride of Antichrist should be supposed to exceed or goe beyond the pride of the Divell his Master Yea indeed how can it enter into the conceit of anie creature to thinke it anie way possible for him to be exalted above God his creator when nothing can be conceived or imagined greater nobler or higher then Hee who is God over all blessed for ever But secondly observe that the words be not as you suppose viz. that Antichrist shall be exalted above God but above all or everie one that is called God for the words in the Greeke Text be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super omnem qui dicitur Deus aut Sebasma that is above everie one that is called God and above every one also that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sebasma .i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est Augustus for so Pausanias interpreteth that word and so is it likewise taken and used in the New Testament it selfe So that the meaning of those words is that the grand Antichrist should be exalted not only above Kings Princes and other Magistrates but even above those also that be Emperors and have an Imperial command and authoritie For it was indeed this Imperial State that was the hinderance or impediment that Antichrist
thereunto expressely said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is such as perish and are to goe with him to destruction Can anie thing then be more evident Now that the Pope of Rome is The man of sinne that is according to the Hebrew phrase a verie notorious sinner or a most sinfull man and consequently well deserveth to be called the sonne of perdition who can doubt of it inasmuch as he is in Christendome like Ieroboam in Israel who not onely was a great sinner in his owne person but caused also Israel to sinne or like Ahab with his Iezabel who did exceed Ieroboam in wickednesse or worse then these For must not hee needs be a verie notorious wicked man who being at first a Bishop equal with the rest of his fellow Bishops was not so content but with his wings of pride and ambition would mount above them all Yea who with that his unmeasurable pride hath exalted himselfe not onely above all those his fellowes but even above his superiors also namely above all Kings Princes and Emperors of the world nor yet so content proceeded further claiming authoritie also even over the Angels of heaven for so it appeareth by the Bull of Pope Clement the sixt before mentioned where hee saith Mandamus prorsus Angelis Paradisi c VVee straightly command the Angels of Paradise c. And in another place he forbiddeth Hell also from taking anie hold of those that should crosse themselves for the holy warres But hath hee here ceased No for he hath gone yet further clayming the power and authoritie of God himselfe and even the name of God also to be given him and which is yet a further degree beyond all degrees he hath exalted himselfe even above God himselfe amongst his followers as before appeareth But to shew this matter yet further by some other particulars And to begin with the word of God the sacred and canonical Scriptures doth not Hee and his Clergie extremely dishonour and vilipend them 1. In that they preferre their corrupt Latine translation before the originals of the Greeke and Hebrew 2. In that they make Apocryphal bookes to be of equall authoritie with the Canonicall 3. In that they equall their Traditions with the Canonicall Scriptures 4. In that they number their Decretall Epistles also amongst the canonical Scriptures 5. In that they accuse the holy Scriptures as not conteining sufficient matter of instruction for a mans salvation without their Traditions 6. In that they take upon them to expound those Scriptures according to their owne fancie sense and pleasure and as they list themselves 7. In that they preferre the authority of their Church before the authoritie of the scriptures and the Popes authoritie above both Concerning the Sacraments also how have they perverted those Two which be of Christ his institution and have added to the number of them making seven in all And this is one note of Antichrist as S. Hierome upon 2. Thess. 2. observeth that he should change attempt to increase the Sacraments of the Church The Sacraments they also strangely hold to give grace ex opere operato by vertue of the verie worke done and performed And touching Baptisme have they not horribly polluted and abused it And concerning the other Sacrament of the Lords Supper have they not also taken away the one halfe of it from the people and moreover turned it into such a fearefull and abominable Idolatrie viz. of adoring and worshipping a peece of bread for God as that amongst the verie Pagans and Heathens the like hath not beene seene The vertue also efficacie end fruit and benefit of Christ his comming into the world they have likewise cleane overturned debased or diminished 1. in that themselves take upon them either in the whole or in part to be their owne Saviours and Redeemers by their owne merites and workes of satisfaction as they call them to Gods Iustice as also by suffering satisfactorie punishments in their owne persons for their sinnes after this life ended in their supposed Purgatorie 2. for that in their detestable Masse their Priests take upon them to offer up Christ everie day or often in a bodily maner and that as a sacrifice propitiatory for the taking away of the sinnes of men when in verie deed that Bodily propitiatorie sacrifice was offered but Once and that by Christ himselfe onely and namely upon the Crosse. 3. In that they hold not Iustification in Gods sight to be by faith in Christ but by a righteousnesse inherent in their owne persons nor will allow a man to make a particular application of Christ to himself to be his Saviour Redeemer or anie way to be rest so assured which what is it else but to bereave a man of all sound comfort and benefit by Christ For what profite comfort or benefit is it to anie to know and beleeve that Christ is a Saviour and Redeemer indefinitely or to others if he know not or beleeve not that he is a Saviour and redeemer to himselfe in particular For so farre even the Divels themselves doe goe beleeving all to be true that God speaketh in his word and that Christ is a Saviour and Redeemer to others and hereat they tremble as S. Iames speaketh It is not enough therefore for men that desire to be saved to beleeve historically all the Articles of the Creed to be true or whatsoever God speaketh in his word to be true or that Christ is a Saviour and Redeemer to others for thus farre as is evident even Divels and Reprobates may goe but they must goe further by applying the truth of all the Articles of the Creede and of the promises of salvation made in Gods word and of Christ Iesus to bes a Saviour and Redeemer in particular to themselves by a speciall faith 4. In that they allow not Christ to bee the sole and onely Mediator and Intercessor betweene God and his People but will needs have other Mediators and Intercessors for them besides him namely the blessed Virgin Marie and other Saints and Angels The Ecclesiastical discipline likewise especiallie in the point of Excommunication they have extreamely perverted abusing it most grosly impiously and traiterously to the deposing of Kings and Princes from their Thrones and Kingdomes and to the disanulling of the subjection and loyaltie of Subiects and to the raysing of treasons and rebellions within their Kingdomes And as touching Prayer Almesdeeds Fasting and all the chiefe duties workes of Christianitie they have also utterly marred corrupted them For their usuall fasting is not an abstinence from all kinde of meates and drinkes ioyned with fervent and repentant Prayers unto God and other holy exercises divine meditations during that time or day of the fast as true Christians and rightly religious fasts ought to bee but consisteth in a difference of meates as namely in an abstinence from flesh and eating fish and whit-meates Yea all their Fastings Almes-deeds and
of the Doctor what the reason might be that where he bringeth in the words of Giraldus Cambrensis touching this place as an authenticall authoritie hee passeth over that part of his relation wherein hee affirmeth that S. Patrick intended by this meanes to bring the rude people to a perswasion of the certaintie of the infernall paines of the reprobate and of the true and everlasting life of the elect after death The Grecians alledge this for one of their arguments against Purgatorie that whereas their Fathers had delivered unto them manie visions and dreames and other vvonders concerning the everlasting punishment wherewith the wicked should be tormented in Hell yet none of them had declared any thing concerning a purgatorie temporarie fire Belike the Doctor was afraid that wee would conclude upon the same ground that S. Patrick was carefull to plant in mens mindes the beleefe of Heaven and Hell but of Purgatory taught them never a word And sure I am that in the book ascribed unto him De tribus habitaculis which is to be seene in his Majesties Librarie there is no mention of anie other place after this life but of these two only I will lay down here the beginning of that treatise and leave it to the iudgement of anie indifferent man whether it can well stand with that which the Romanistes teach concerning Purgatorie at this day There be three habitations under the power of almightie God the first the lowermost and the middle The highest whereof is called the kingdome of God or the kingdome of Heaven the lowermost is termed Hell the middle is named the present World or the circuit of the Earth The extremes whereof are altogether contrary one to another for what fellowship can there be betwixt light and darkenesse betwixt Christ Belial but the middle hath some similitude with the extremes For in this world there is a mixture of the bad and of the good together whereas in the kingdome of God there are none bad but all good but in Hell there are none good but all bad And both those places are supplied out of the middle For of the men of this world some are lifted up to Heaven others are drawne downe to Hell namely like are joyned unto like that is to say good to good and bad to bad just men to just Angells wicked men to wicked Angels the servants of god to God the servants of the divell to the Divell The blessed are called to the kingdome prepared for them from the beginning of the world the cursed are driven into the everlasting fire that is prepared for the Divell and his angels Thus farre there Hitherto also may be referred that ancient Canon of one of our Irish Synods wherein it is affirmed that the soule being separated from the bodie is presented before the judgement seat of Christ who rendreth it owne unto it according as it hath done and that neyther the Archangel can leade it unto life untill the Lord hath judged it nor the Divell transport it unto paine unlesse the Lord doe damne it as the sayings of Sedulius likewise that after the end of this life eyther death or life succeedeth and that death is the gate by which wee enter into our kingdome together with that of Claudius that Christ did take upon him our punishment vvithout the guilt that thereby he might loose our guilt and finish also our punishment Cardinall Bellarmine indeed alledgeth here against us the vision of Furseus who rising from the dead told many things which hee saw concerning the paines of purgatory as Bede he saith doth write But by his good leave we will be better advised before we build articles of faith upon such visions and dreames as these manie wherof deserve to have a place among the strange narrations of soules appearing after death collected by Damascius the heathen Idolater rather than among the histories discourses of sober Christians As for this vision of Furseus all that Bede relateth of it to this purpose is concerning certaine great fires above the ayre appointed to examine every one according to the merits of his workes which peradventure may make something for Damascius his Purgatorie in Circulo lacteo for in that circle made he a way for the soules that went to the Hades in heaven and would not have us wonder that there they should be purged by the way but nothing for the Papists Purgatorie which Bellarmine by the common consent of the Schoolemen determineth to be within the bowels of the earth Neyther is there anie thing else in the whole book of the life of Furseus whence Bede borrowed these things that looketh toward Purgatorie unlesse peradventure that speech of the Divell may be thought to give some advantage unto it This man hath not purged his sinnes upon earth neyther doth he receive punishment for them here Where is therefore the justice of God as if Gods justice were not sufficiently satisfied by the sufferings of Christ but man also must needes give futther satisfaction thereunto by penall workes or sufferings either here or in the other world which is the ground upon which our Romanists doe lay the rotten frame of their devised Purgatorie The latter visions of Malachias Tundal Owen and others that lived within these last five hundred yeares come not within the compasse of our present inquirie nor yet the fables that have bene framed in those times touching the lives and actions of elder Saints whereof no wise man will make anie reckoning Such for example is that which we reade in the life of S. Brendan that the question being moved in his hearing Whether the sinnes of the dead could be redeemed by the prayers or almes-deeds of their friends remayning in this life for that was still a question in the Church he is said to have told them that on a certaine night as he sayled in the great Ocean the soule of one Colman who had beene an angry Monke and a sower of discord betwixt brethren appeared unto him who complained of his grievous torments intreated that prayers might be made to God for him and after sixe dayes thankefully acknowledged that by meanes thereof he had gotten into heaven Whereupon it is concluded that the prayer of the living doth profit much the dead But of S. Brendans sea-pilgrimage we have the censure of Molanus a learned Romanist that there be many apocryphall fooleries in it whosoever readeth the same with anie judgement cannot choose but pronounce of it as Photius doth of the strange narrations of Damascius formerly mentioned that it containeth not onely apocryphall but also impossible incredible ill-composed and monstrous fooleries Whereof though the old Legend it selfe were not free as by the heads thereof touched by Glaber Rodulphus and Giraldus Cambrensis may appeare yet for the tale that I recited out of the New Legend of England I can
findeth no other excuse for Bishop Aidan herein but that eyther hee was ignorant of the canonicall time or if he knew it that he was so overcome with the authoritie of his owne nation that he did not follow it that he did it after the maner of his owne nation and that he could not keepe Easter contrary to the custome of them which had sent him His successor Finan contended more fiercely in the businesse with Ronan his countryman and declared himselfe an open adversary to the Romane rite Colman that succeeded him did tread just in his steppes so farre that being put downe in the Synod of Streanshal yet for feare of his countrey as before we have heard out of the ancient writer of the life of Wilfride hee refused to conforme himselfe and chose rather to forgoe his archbishoprick then to submit himselfe unto the Roman laws Colmanusque suas inglorius abjicit arces Malens Ausonias victui dissolvere leges saith Fridegodus Neither did hee goe away alone but took with him all his countrymen that he had gathered together in Lindisfarne or Holy Iland the Scottish monkes also that were at Rippon in Yorkeshire making choyse rather to quit their place then to admit the observation of Easter and the rest of the rites according to the custome of the Church of Rome And so did the matter rest among the Irish about forty yeares after that untill their own countreyman Adamnanus perswaded most of them to yeeld to the custome received herein by all the Churches abroad The Pictes did the like not long after under king Naitan who by his regall authoritie commanded Easter to be observed throughout all his provinces according to the cycle of XIX yeares abolishing the erroneous period of LXXXIIII yeares which before they used and caused all Priests and Monkes to be shorne croune-wise after the Romane maner The monkes also of the Iland of Hy or Y-Columkille by the perswasion of Ecgbert an English Priest that had beene bredd in Ireland in the yeare of our Lord DCCXVI forsooke the observation of Easter the tonsure which they had received from Columkille a hundred and fiftie yeares before and followed the Romane rite about LXXX yeares after the time of Pope Honorius and the sending of Bishop Aidan from thence into England The Brittons in the time of Bede retained still their old usage untill Elbodus who was the chiefe Bishop of Northwales and dyed in the yeare of our Lord DCCCIX brought in the Romane observation of Easter which is the cause why his disciple Nennius designeth the time wherein he wrote his historie by the character of the XIX yeares cycle and not of the other of LXXXIV But howsoever Northwales did it is verie probable that West-wales which of all the other parts was most eagerly bent against the traditiōs of the Roman Church stood out yet longer For we finde in the Greeke writers of the life of Chrysostome that certaine clergie men which dwelt in the Iles of the Ocean repayred from the utmost borders of the habitable world unto Constantinople in the dayes of Methodius who was Patriarch there from the yeare DCCCXLII to the yeare DCCCXLVII to enquire of certaine Ecclesiasticall traditions and the perfect and exact computation of Easter Whereby it appeareth that these questions were kept still a foot in these Ilands and that the resolution of the Bishop of Constantinople was sought for from hence as well as the determination of the Bishop of Rome who is now made the only Oracle of the world Neyther is it here to be omitted that whatsoever broyles did passe betwixt our Irish that were not subject to the See of Rome and those others that were of the Romane communion in the succeeding ages they of the one side were esteemed to be Saincts as well as they of the other Aidan for example and Finan who were counted ringleaders of the Quartadeciman party as well as Wilfride and Cuthbert who were so violent against it Yet now a dayes men are made to beleeve that out of the communion of the Church of Rome nothing but Hell can be looked for and that subjection to the Bishop of Rome as to the visible Head of the Universall Church is required as a matter necessarie to salvation Which if it may goe currant for good Divinitie the case is like to goe hard not only with the twelve hundred Brittish Monkes of Bangor who were martyred in one day by Edelfride king of Northumberland whom our Annales style by the name of the Saincts but also with S. Aidan and S. Finan who deserve to be honoured by the English nation with as venerable a remembrance as I doe not say Wilfride and Cuthbert but Austin the monke and his followers For by the ministery of Aidan was the kingdome of Northumberland recovered from paganisme whereunto belonged then beside the shire of Northumberland and the lands beyond it unto Edenborrow Frith Cumberland also and Westmoreland Lancashire Yorkeshire and the Bishopricke of Durham and by the meanes of Finan not only Essex and Middlesex regained but also the large kingdome of Mercia converted first unto Christianitie which comprehended under it Glocestershire Herefordshire Worcestershire Warwickshire Leicestershire Rutlandshire Northamptonshire Lincolneshire Huntingtonshire Bedfordshire Buckinghamshire Oxfordshire Staffordshire Darbyshire Shropshire Nottinghamshire Chesshire and halfe Hertfordshire The Scottish that professed no subjection to the Church of Rome were they that sent preachers for the conversion of these countries and ordayned Bishops to governe them namely Aidan Finan and Colman successively for the kingdome of Northumberland for the East-Saxons Cedd brother to Ceadda the Bishop of Yorke before mentioned for the Middle-Angles and the Mercians Diuma for the paucitie of Priests saith Bede constrayned one Bishop to be appointed over two people and after him Cellach and Trumhere And these with their followers notwithstanding their division from the See of Rome were for their extraordinarie sanctitie of life and painfulnesse in preaching the Gospell wherein they went farre beyond those of the other side that afterward thrust them out and entred in upon their labours exceedingly reverenced by all that knew them Aidan especially who although he could not keep Easter saith Bede contrary to the maner of them which had sent him yet he was carefull diligently to performe the workes of faith and godlinesse and love according to the maner used by all holy men Whereupon hee was worthily beloved of all even of them also who thought otherwise of Easter then he did and was had in reverence not only by them that were of meaner ranke but also by the Bishops themselves Honorius of Canterbury and Felix of the East-Angles Neyther did Honorius and Felix anie other way carry themselves herein then their predecessors Laurentius Mellitus and Iustus had done before them who writing unto the Bishops of Ireland that
dissented from the Church of Rome in the celebration of Easter and manie other things made no scruple to prefixe this loving respectfull superscription to their letters To our Lords and most deare brethren the Bishops or Abbots throughout all Scotland Laurentius Mellitus and Iustus Bishops the servants of the servants of God For howsoever Ireland at that time received not the same lawes wherewith other nations were governed yet it so flourished in the vigour of Christian doctrine as Abbot Ionas testifieth that it exceeded the faith of all the neighbour nations in that respect was generally had in honour by them It now remaineth that in the last place we should consider the Popes power in disposing the temporall state of this kingdome which either directly or indirectly by hook or by crook this graund Usurper would draw unto himselfe First therefore Cardinall Allen would have us to know that the Sea Apostolick hath an old claime unto the soverainty of the countrey of Ireland and that before the covenants passed betweene king Iohn and the same Sea Which challenges saith hee Princes commonly yeeld not up by what ground so ever they come What Princes use to yeeld or not yeeld I leave to the skanning of those unto whom Princes matters doe belong for the Cardinalls Prince I dare be bold to say that if it be not his use to play fast and loose with other Princes the matter is not now to do whatsoever right he could pretend to the temporall state of Ireland he hath transferred it more then once unto the Kings of England and when the ground of his clayme shall be looked into it will be found so frivolous and so ridiculous that wee need not care three chippes whether he yeeld it up or keep it to himselfe For whatsoever become of his idle challenges the Crowne of England hath otherwise obtained an undoubted right unto the soveraintie of this countrey partly by Conquest prosecuted at first upon occasion of a Sociall warre parâ—ly by the severall submissions of the chieftaines of the land made afterwards For whereas it is free for all men although they have beene formerly quitt from all subjection to renounce their owne right yet now in these our dayes saith Giraldus Cambrensis in his historie of the Conquest of Ireland all the Princes of Ireland did voluntarily submitt and binde themselves with firme bonds of faith and oath unto Henry the second King of England The like might be said of the generall submissions made in the dayes of King Richard the second and King Henry the eighth to speake nothing of the prescription of diverse hundreds of yeares possession which was the plea that Iephte used to the Ammonites and is indeed the best evidence that the Bishop of Romes owne proctors doe produce for their Masters right to Rome it selfe For the Popes direct dominion over Ireland two titles are brought forth beside those covenants of King Iohn mentioned by Allen which hee that hath anie understanding in our state knoweth to be clearly void and worth nothing The one is taken from a speciall grant supposed to be made by the inhabitants of the countrey at the time of their first conversion unto Christianity the other from a right which the Pope challengeth unto himselfe over all Ilands in generall The former of these was devised of late by an Italian in the raigne of King Henry the eighth the later was found out in the dayes of King Henry the second before whose time not one footsteppe doth appeare in all antiquitie of anie clayme that the Bishop of Rome should make to the dominion of Ireland no not in the Popes owne records which have beene curiously searched by Nicolaus Arragonius and other ministers of his who have purposely written of the particulars of his temporall estate The Italian of whom I spake is Polydore Vergil he that composed the booke De inventoribus rerum of the first Inventers of things among whom he himselfe may challenge a place for this invention if the Inventers of lyes be admitted to have anie roome in that companie This man being sent over by the Pope into England for the collecting of his Peter-pence undertook the writing of the Historie of that nation wherein he forgatt not by the way to doe the best service hee could to his Lord that had imployed him thither There he telleth an idle tale how the Irish being moved to accept Henry the second for their King did deny that this could be done otherwise then by the Bishop of Romes authority because forsooth that from the very beginning after they had accepted Christian religion they had yeelded themselves and all that they had into his power and they did constantly affirme saith this fabler that they had no other Lord beside the Pope of which also they yet do bragge The Italian is followed herein by two Englishmen that wished the Popes advancement as much as he Edmund Campian and Nicholas Sanders the one whereof writeth that immediatly after Christianitie planted here the whole Iland with one consent gave themselves noâ— only into the spirituall but also into the temporall Iurisdiction of the See of Rome the other in Polydores own words though he name him not that the Irish from the beginning presently after they had received Christian religion gave up themselves and all that they had into the power of the Bishop of Rome and that untill the time of King Henry the second they did acknowledge no other supreme Prince of Ireland beside the Bishop of Rome alone For confutation of which dreame we need not have recourse to our owne Chronicles the Bull of Adrian the fourth wherein he giveth libertie to King Henry the second to enter upon Ireland sufficiently discovereth the vanitie thereof For hee there shewing what right the Church of Rome pretended unto Ireland maketh no mention at all of this which had beene the fairest and clearest title that could be alledged if anie such had beene then existent in rerum natura but is faine to flie unto a farre fetcht interest which he saith the Church of Rome hath unto all Christian Ilands Truly saith he to the King there is no doubt but that all Ilands unto which Christ the Sunne of righteousnesse hath shined and which have received the instructions of the Christian faith doe pertaine to the right of Sainct Peter and the holy Church of Rome which your Noblenesse also doth acknowledge If you would further understand the ground of this strange clayme whereby all Christian Ilands at a clap are challenged to be parcell of S. Peters patrimonie you shall have it from Iohannes Sarisburiensis who was most inward with Pope Adrian and obtayned from him this verie grant whereof now wee are speaking At my request saith he he granted Ireland to the illustrious King of England Henry the second and gave it to be possessed by right of inheritance as his owne
letters doe testifie unto this day For all Ilands of ancient right are said to belong to the Church of Româ— by the donation of Constantine who founded and endowed the same But will you see what a goodly title here is in the meane time First the Donation of Constantine hath beene long since discovered to be a notorious forgerie and is rejected by all men of judgement as a senselesse fiction Secondly in the whole context of this forged Donation I finde mention made of Ilands in one place onely where no more power is given to the Church of Rome over them then in generall over the whole Continent by East and by West by North and by South and in particular over Iudaea Graecia Asia Thracia and Aphrica which use not to passe in the account of S. Peters temporall patrimonie Thirdly it doth not appeare that Constantine himselfe had anie interest in the kingdome of Ireland how then could he conferre it upon another Some words there be in an oration of Eumenius the Rhetorician by which peradventure it may be collected that his father Constantius bare some stroke here but that the Iland was ever possessed by the Romanes or accounted a parcell of the Empire cannot be proved by any sufficient testimonie of antiquitie Fourthly the late writers that are of another minde as Pomponius Laetus Cuspinian others do yet affirme withall that in the division of the Empire after Constantines death Ireland was assigned unto Constantinus the eldest sonne which will hardly stand with this donation of the Ilands supposed to be formerly made unto the Bishop of Rome and his successors Pope Adrian therefore and Iohn of Salisbury his soâ—licitor had need seeke some better warrant for the title of Ireland then the Donation of Constantine Iohn Harding in his Chronicle saith that the Kings of England have right To Ireland also by king Henry le fitz Of Maude doughter of first King Henry That conquered it for their great heresie which in another place he expresseth more at large in this maner The King Henry then conquered all Ireland By Papall dome there of his royaltee The profytes and revenues of the land The domination and the soverayntee For errour which agayn the spiritualtee They held full long and would not been correct Of heresyes with which they were infect Philip Osullevan on the other side doth not only denie that Ireland was infected with any heresie but would also have us beleeve that the Pope never intended to conferre the Lordship of Ireland upon the Kings of England For where it is said in Pope Adrians Bull Let the people of that land receive thee and reverence thee as a Lord the meaning therof is saith this Glozer Let them reverence thee as a Prince worthy of great honour not as Lord of Ireland but as a Deputie appointed for the collecting of the Ecclesiasticall tribute It is true indeed that King Henry the second to the end hee might the more easily obtaine the Popes good will for his entring upon Ireland did voluntarily offer unto him the payment of a yearely pension of one penny out of every house in the countrey which for ought that I can learne was the first Ecclesiasticall tribute that ever came unto the Popes coffers out of Ireland But that King Henry got nothing else by the bargaine but the bare office of collecting the Popes Smoke-silver for so wee called it here when wee payed it is so dull a conceit that I do somewhat wonder how Osullevan himselfe could be such a blockhead as not to discerne the senselesnesse of it What the King sought for and obtained is sufficiently declared by them that writt the historie of his raigne In the yeare of our Lord MCLV. the first Bull was sent unto him by Pope Adrian the summe wherof is thus laid downe in a second Bull directed unto him by Alexander the third the immediat successor of the other Following the stepps of reverend Pope Adrian and attending the fruite of your desire we ratifie and confirme his grant concerning the dominion of the KINGDOME of Ireland conferred upon you reserving unto S. Peter and the holy Church of Rome as in England so in Ireland the yearly pension of one penny out of every house In this sort did Pope Adrian as much as lay in him give Ireland unto King Henry haereditario jure possidendam to be possessed by right of inheritance and withall sent unto him a ring of gold set with a faire Emerauld for his investiture in the right thereof as Iohannes Sarisburiensis who was the principall agent betwixt them both in this businesse doth expressely testifie After this in the yeare MCLXXI the King himselfe came hither in person where the Archbishops and Bishops of Ireland received him for their KING and Lord. The King saith Iohn Brampton received letters from every Archbishop and Bishop with their seales hanging upon them in the maner of an Indenture confirming the KINGDOME of Ireland unto him and his heyres and bearing witnesse that they in Ireland had ordayned him and his heyres to be their KINGS and Lords for ever At Waterford saith Roger Hoveden all the Archbishops Bishops Abbots of Ireland came unto the King of England and received him for KING and Lord of Ireland swearing fealtie to him and to his heyres and power to raigne over them for ever and hereof they gave him their Instruments The Kings also and Princes of Ireland by the example of the clergie did in like maner receive Henry King of England for Lord and KING of Ireland and became his men or did him homage and swore fealtie to him and his heyres against all men These things were presently after confirmed in the Nationall Synod held at Casshell the Actes whereof in Giraldus Cambrensis are thus concluded For it is fit and most meet that as Ireland by Gods appointment hath gotten a Lord and a KING from England so also they should from thence receive a better forme of living King Henry also at the same time sent a transcript of the Instruments of all the Archbishops and Bishops of Ireland unto Pope Alexander who by his Apostolicall authoritie for so was it in those dayes of darkenesse esteemed to be did confirme the KINGDOME of Ireland unto him and his heyres according to the forme of the Instruments of the Archbishops and Bishops of Ireland and made them KINGS thereof for ever The King also obtained further from Pope Alexander that it might be lawfull for him to make which of his sonnes he pleased KING of Ireland and to crowne him accordingly and to subdue the Kings and great ones of that land vvhich would not subject themselves unto him Whereupon in a graund Councell held at Oxford in the yeare of our Lord MCLXXVII before the Bishops and Peeres of the kingdome he constituted his sonne Iohn KING of Ireland according to
that grant and confirmation of Pope Alexander And to make the matter yet more sure in the year MCLXXXVI he obtained a new licence from Pope Vrban the third that one of his sonnes whom he himselfe would should be crowned for the KINGDOME of Ireland And this the Pope did not only confirme by his Bull but also the yeare following purposely sent over Cardinall Octavian and Hugo de Nunant or Novant his legates into Ireland to crowne Iohn the Kings sonne there By all this we may see how farre King Henry the second proceeded in this businesse which I doe not so much note to convince the stoliditie of Osullevan who would faine perswade fooles that he was preferred only to be collector of the Popes Peter-pâ—nce as to shew that Ireland at that time was esteemed a Kingdome and the Kings of England accounted no lesse then Kings thereof And therefore Paul the fourth needed not make all that noyse and trouble the vvhole Court of heaven with the matter when in the yeare MDLV hee took upon him by his Apostolicall authoritie such I am sure as none of the Apostles of Christ did ever assume unto themselves to erect Ireland unto the title and dignity of a Kingdome Whereas he might have found even in his own Romane Provinciall that Ireland was reckoned among the Kingdomes of Christendome before hee was borne Insomuch that in the yeare MCCCCXVII when the legates of the King of England and the French Kings ambassadours fell at variance in the Councell of Constance for precedencie the English Orators among other arguments alledged this also for themselves It is well knowne that according to Albertus Magnus and Bartholomaeus in his booke de proprietatibus rerum the whole world being divided into three parts to witt Asia Africk and Europe Europe is divided into foure Kingdomes namely the Romane for the first the Constantinopolitane for the second the third the kingdome of Ireland which is now translated unto the English and the fourth the kingdome of Spaine Whereby it appeareth that the king of England and his kingdome are of the more eminent ancient Kings and Kingdomes of all Europe which prerogative the kingdome of France is not said to obtaine And this have I here inserted the more willingly because it maketh something for the honour of my country to which I confesse I am verie much devoted and in the printed Actes of the Councell it is not commonly to be had But now commeth forth Osullevan againe and like a little furie flyeth upon the English-Irish Priests of his owne religion which in the late rebellion of the Earle of Tirone did not deny that Hellish doctrine fetcht out of Hell for the destruction of Catholicks that it is lawfull for Catholicks to beare armes and fight for Heretickes against Catholickes and their country or rather if you will have it in plainer termes that it is lawfull for them of the Romish religion to beare armes and fight for their Soveraigne and fellow subjects that are of another profession against those of their owne religion that trayterously rebell against their Prince and countrey and to shew how madde and how venemous a doctrine they did bring these be the caitiffes own termes that exhorted the laity to follow the Queens side he setteth down the Censure of the Doctors of the Universitie of Salamanca and Vallodilid published in the yeare MDCIII for the justification of that Rebellion and the declaration of Pope Clement the eights letters touching the same wherin he signifieth that the English ought to be set upon no lesse then the Turkes and imparteth the same favours unto such as set upon them that he doth unto such as fight against the Turks Such wholsome directions doth the Bishop of Rome give unto those that wil be ruled by him farre different I wisse from that holy doctrine wherewith the Church of Rome was at first seasoned by the Apostles Let every soule be subject unto the higher powers for there is no power but of God was the lesson that S. Paul taught to the ancient Romanes Where if it be demanded whether that power also vvhich persecuteth the servants of God impugneth the faith and subverteth religion be of God our countreyman Sedulius will teach us to answer with Origen that even such a power as that is given of God for the revenge of the evill and the prayse of the good although he were as wicked as eyther Nero among the Romanes or Herod among the Iewes the one whereof most cruelly persecuted the Christians the other Christ himselfe And yet when the one of them swayed the scepter S. Paul told the Christian Romanes that they must needs be subject not only for wrath but also for conscience sake and of the causelesse feare of the other these verses of Sedulius are solemnely song in the Church of Rome even unto this day Herodes hostis impie Christum venire quid times Non abripit mortalia Qui regna dat coelestia Why wicked Herod dost thou feare And at Christs comming frowne The mortall he takes not away That gives the heavenly crowne a better paraphrase whereof you caâ—not have then this which Claudius hath inserted into his Collections upon S. Matthew That King which is borne doth not come to overcome Kings by fighting but to subdue them after a wonderfull maner by dying neyther is he borne to the end that he may succeed thee but that the world may faithfully beleeve in him For he is come not that he may fight being alive but that he may triumph being slayne nor that he may with gold get an army unto himselfe out of other nations but that he may shed his precious blood for the saving of the nations Vainly didst thou by envying feare him to be thy successor whom by beleeving thou oughtest to seeke as thy Saviour because if thou diddest beleeve in him thou shouldest raigne with him and as thou hast received a temporall kingdome from him thou shouldest also receive from him an everlasting For the kingdome of this Childe is not of this world but by him it is that men doe raigne in this world He is the Wisedome of God which saith in the Proverbes By me Kings raigne This Childe is the Word of God this Childe is the Power and Wisedome of God If thou canst thinke against the Wisedome of God thou workest thine owne destruction and dost not know it For thou by no meanes shouldest have had thy kingdome unlesse thou hadst received it from that Childe which now is borne As for the Censure of the Doctors of Salamanca and Vallodilid our Nobility and Gentry by the faithfull service which at that time they performed unto the Crowne of England did make a reall confutation of it Of whose fidelitie in this kinde I am so well perswaded that I doe assure my selfe that neyther the names of Franciscus Zumel and Alphonsus Curiel how great Schoole-men soever
they were nor of the Fathers of the Societie Iohannes de Ziguenza Emanuel de Roias and Gaspar de Mena nor of the Pope himselfe upon whose sentence they wholly ground their Resolution either then was or hereafter will bee of any force to remove them one whit from the allegeance and duetie which they doe owe unto their King and Countrey Nay I am in good hope that their Ioyall mindes will so farre distaste that evill lesson which those great Rabbies of theirs would have them learne that it will teach them to unlearne another bad lesson wherewith they have beene most miserably deluded namely that in the doctrine of Religion vvee are to attend not what the thing is that is said but what the person is that speaketh it But how dangerous a thing it is to have the faith of our Lord Iesus Christ in respect of persons and to give entertainement to the truth not so much for it selfe as for the regard that is had to the deliverer of it I wish men would learne otherwise then by wofull experience in themselves The truth saith Claudius is to be loved for it selfe not for the Man or for the Angell by vvhom it is preached For hee that doth love it in respect of the preachers of it may love lyes also if they peradventure shall deliver any as here without all peradventure the Pope and his Doctors have done unlesse the teaching of flatt Rebellion and high Treason may passe in the account of Catholicke verities The Lord of his mercie open their eyes that they may see the light and give them grace to receive the love of the truth that they may be saved The Lord likewise grant if it be his blessed will that Truth and Peace may meet together in our dayes that we may be all gathered into one fold under one shepheard and that the whole earth may be filled with his glory Amen Amen FINIS Rom. 13 1.2 Tit. 3.1 Matth. â—2 21 Deut. â—8 1 2 3 4 5 c. Levit. 26 3 4 5 6 c. Deut. 7.11 12 13 14 c. 1. King 2. â— 4. 1 Chron. 8.7 8 9 10. 2. Thess. 2.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coloss. 3.16 Primas in hunc locum Heb. 5.12 Heb. 3.13 Rom. 15.14 1. Thess. 5 11. Iude vers 3. Levit. 19.17 Iam. 5.19 20. Act. 18.2 3.24 25 26. Deut. 17 18 19 20. Iosh. 1.8 Act. 8.27 28 29 30. c. Act. 17.11 Ioh. 5.39 Deu. 31.11 12. â—3 Et Iosh. 8.34 35. Deut. 6.6 7. Psal. 1.2 2. Tim 3 14 15 16 17. The second Epistle of S. Iohn vers 1. Psal. 119 9. Eccles. 12.1 Euseb. lib. 6. cap. 3. Basil. epist. 74 Theodor. de curand Graecorum affect lib 5. Chrysost in Gen. hom 7. In Gen hom 21 Comment in Matth hom 2. In Epist. ad Heb Hom. 17. In Epist. ad Coloss. Hom. 9. Coloss 3.16 Hebr 5.12 Heb 3.13 Rom 15.14 1. Thess. 5.11 Levit. 19.17 Iam. 5.19 20. Luk. 8.16 1. Cor 12.7 Luke 9 26. Rom. 10.10 Bellar. de noâ— Eccl. cap. 2. 1. King 22.5 6 7 8 9 10 11 c Exod. 23.2 Matt. 18 20. Panor de elect electi potestate ¶ significasti Pigh hierar Ecclesiast lib. 6. cap 5. 4. Lib. 6. cap. 7. Lib. 6. cap. 13. Chrysost de sancto adorando Spiritu Caus 24. quest 1. § à recta in gloss ¶ Novitatibus Gers in tract an liceat in causa fidei a Pontifice appellare Alfons advers haeres lib. 1 c. 4. Sul. praelo Ascentiano An. Dom. 1534. Alfons lib. 1. cap. 4. Alfons lib. 1. cap. 2. Erasm. annot in 1. Cor. ex cap. 7. Arboreus in Theosoph li. 4. cap. 32. Concil Basil. epist. Synodal 3. de authorit Consil. supra Papam Dist 9. negare Aug ad Vinc. Vict. Aug cont Crescon lib. 2. c 32. Aug Epist. 112. â—d Paulin. August cont Faust. Manich. lib. 11. cap. 5. Aug Epist. 119. August cont Faust. li. 11. c. 5. Epist. 48. Depecca merit remiss li 1 ca. 22. cont Crescon lib. 2. cap. 31. Aug. de nat gra cont Pelag cap. 61. Euseb lib. 7. cap. 5. Bellarm. de Antichristo cap. 12. Turrcer in C. Sanct Rom. d. 15. n 12. Marsil Defens p. 413. Andrad Defens Trid. l. 2. Doâ—â— Baâ—n 22. pag 58. 59. Euseb lib. 5. cap. 20. Coloss. 2.8 2. Thess. 2.1 2 3. Euseb lib 3. cap. 19.33 39. Clem. Strom. lib. 1. 6. Clem Strom. lib. 2. Lib. 7. Lib. 6. Clem. Strom. lib. 7. Euseb. lib. 5. cap. 28. Iren. lib. 3. ca. 1. Hieronym in Matth. 23. Hieronym in Agg. cap. 1. Tertull. de câ—rona Militis nu 3. Basil. de Spiritu sancto c. 29. Hieronym in Dialog cont Lucif c. 4. Athan. contra gentes Chrysost. hom 1. ad Tit. oper imperf in Matt. hom 41. Cyril in Levit. lib. 5. Aug. in Ioh. tract 44. Vincent adver haeret Bellarm. de noâ—is Eccl. cap. 2. De Bono Viduit c. 1. tom 4. Tertull. cont Hermog Chrysost hom 13. in 2. cor Greâ— Nyss. Orat de iis qui adeunt Hieros Ioh. 5.39 Act. 17.11 2. Cor. 1.24 4.5 Matth. 24.4 Mat. 16.6.12 1. Thess. 5.21 1. Ioh. 4.1 Chrysost. in Act. Hom. 33. Basil. Ethic. de sin 72 pag. 432. Orig. in Iesu Nave Hom 21. Ambr. de Virgin lib. 3 cap. 1. Cyâ—â—l catech 4. Chrysost Hom. 3. in Laz. Chrysost Hom. 9. in 2. cor Aug de doct christ lib. 2. cap. 6. Hieronym com in Esai· c. 19. Basil. Regul contract qu. 167. Slâ—id commentat Act. 11.26 1. Pet. 2.13 The Kings Supremacie over persons Ecclesiasticall as well as Civill declared 1. Pet. 1 2.3 c. 1. Pet. 5.12 c. Rom 13.1 2 3 4 5. Rom. 1 7. Rom. 13.1 Chrysost. in Rom. 13. Hom. 23. Theodor. in Rom. 13. Theoph in Rom. 13. Oecumenius in Rom. 13. Bernard Ep. 42. Aenâ—s Silvius lib. 1. de gestis Basil. Concil Gregor epist. li. â— C. 100.103 Optat. contra Parm lib. 3. Tert. ad Scapul Tert. Apolog. cap 30. Concil Tolet. 6. cap. 14. Defensor pacis part 2. ca. 23. Ema Sa. Aphor. Bellarm. de Cler. cap 28. Rev. 9.11 1. Pet. 2.13 14. Rom. 13.3 4. The authority of Kings in matters Ecclesiasticall declared Rom. 13.4 Even Heathen and Pagan Kings have the authoritie to coÌ„mâ—nd to make lawes proclamations for God his service albeit they doe not alwaies extend it and use it accordingly Esra 7.1.21.23.26.27 Dan. 3.29 Dan. 6.26 Euseb lib 8. c. 19 lib. 9. c. 9. c. Esay 49.23 Aug. epist. 50. 2. Chro. 14.4.2 2. Chr 33.16 2. Chr 34.33 Aug. in li. 1. ca. 6. cont Epist. Parmenian Aug. in Evang. Ioan. tract 2. Aug. epist. 48. Luke 14.23 Aug. epist. 50. Act. 9.4.19 Acts 22.7 c. Psal. 2.10 11 2. Kin. 18 4. 2. Kin. 23.3 4 5 6. c. Ion. 3.6 7 8 9. Dan. 3.28.29 Dan. 6.26 c. August cont 2 Gaudent epist. lib. 2. cap. 17. Ion. 3.6 7 8 9 10. Luke 1â— â—3 August contra
onely nor see at all so these two sayings likewise may stand well enough together that among all the vertues in the soule faith is the onely instrument whereby we lay hold upon Christ for our iustification and yet that faith being alone and disioyned from the societie of other graces is dead in it selfe as S. Iames speaketh and in that respect can neyther only iustifie nor iustifie at all So though Claudius doe teach as we doe that faith alone saveth us because by the workes of the law no man shall be justified yet hee addeth withall this caution Not as if the workes of the law should be contemned and without them a simple faith so hee calleth that solitarie faith whereof we spake which is a simple faith indeed should be desired but that the workes themselves should be adorned with the faith of Christ. For that sentence of the wise man is excellent that the faithfull man doth not live by righteousnesse but the righteous man by faith In like maner Sedulius acknowledgeth with us that God hath purposed by faith onely to forgive our sinnes freely and by faith onely to save the beleevers and that when men have fallen they are to be renewed onely by the faith of Christ which worketh by love intimating by this last clause that howsoever faith only be it which iustifieth the man yet the worke of love is necessarily required for all that to iustifie the faith And this faith saith he when it hath beene justified sticketh in the soyle of the soule like a root which hath received a showre that when it hath begun to be manured by the law of God it may rise up againe into bowes which may beare the fruit of workes Therefore the root of righteousnesse doth not grow out of workes but the fruit of workes out of the root of righteousnesse namely out of that roote of righteousnesse which God doth accept for righteousnesse without workes The conclusion is that saving faith is alwaies a fruitfull faith and though it never goe alone yet may there be some gift of God which it alone is able to reach unto as Columbanus also implieth in that verse Sola fides fidei dono ditabitur almo The greatest depressers of Gods grace and the advancers of mans abilities were Pelagius and Celestius the one borne in Brittaine as appeareth by Prosper Aquitanus the other in Scotland or Ireland as Mr. Persons doth gather out of those words of S. Hierome in one of the Prefaces of his commentaries not upon Ezechiel as he quoteth it but upon Ieremy Hee hath his off-spring from the Scottish nation neere to the Britans Against these Palladius and Patricius sent into these parts by Celestinus Bishop of Rome bent their forces by whose meanes the grounds of sound doctrine in these great points were well setled among the Scottish and Irish. And when the poyson of the contrarie heresie about two hundred yeares after that beganne to breake out among them againe the Clergie of Rome in the yeare of our Lord DCXXXIX during the vacancie of the See upon the death of Severinus directed their letters unto them for the preventing of this growing mischiefe Wherein among other things they put them in minde that it is both blasphemy and folly to say that a man is without sinne which none at all can say but that one mediator betwixt God and man the man Christ Iesus vvho was conceived and borne without sinne Which is agreeable partly to that of Claudius that it is manifest unto all wise men although it be contradicted by heretickes that there is none who can live upon earth without the touch of some sinne partly to that of Sedulius that there is none of the elect so great whom the Divell doth not dare to accuse but him alone who did no sinne and who said The Prince of this world commeth now and in me he findeth nothing For touching the imperfection of our sanctification in this life these men held the same that wee doe to wit that the Law cannot be fulfilled that there is none that doth good that is to say perfect and intire good that Gods elect shall be perfectly holy and immaculate in the life to come where the Church of Christ shall have no spot nor wrinkle whereas in this present life they are righteous holy and immaculate not wholy but in part only that the righteous shall then be without all kinde of sinne vvhen there shall bee no law in their members that shall resist the law of their mind that although sinne do not now raigne in their mortall body to obey the desires thereof yet sinne dwelleth in that mortall body the force of that natural custome being not yet extinguished which we have gotten by our originall and increased by our actuall transgressions And as for the matter of merit Sedulius doth resolve us out of S. Paul that wee are Saints by the calling of God not by the merit of our deed that God is able to doe exceeding aboundantly above all that we aske or thinke according to the power that worketh in us not according to our merits that whatsoever men have from God is grace because they have nothing of due and that nothing can be found worthy or to be compared with the glory to come The next point that offereth it selfe unto our consideration is that of Purgatory Whereof if anie man doe doubt Caesarius a Germane Monke of the Cistercian order adviseth him for his resolution to make a iourney into Scotland the greater Scotland he meaneth and there to enter into S. Patricks Purgatory and then he giveth him his word that he shall no more doubt of the paines of Purgatory If Doctor Terry who commendeth this unto us as the testimonie of a most famous author should chance to have a doubtfull thought hereafter of the paines of Purgatory I would wish his ghostly Father to injoine him no other penance but the undertaking of a pilgrimage unto S. Patricks purgatorie to see whether he would prove any wiser when he came from thence than when hee went thither In the meane time untill he hath made some further experiment of the matter he shall give me leave to beleeve him that hath beene there and hath cause to know the place as well as anie the Iland wherein it is seated being held by him as a part of the inheritance descended unto him from his ancestors and yet professeth that he found nothing therein which might afford him anie argument to thinke there was a Purgatorie I passe by that Nennius and Probus and all the elder writers of the life of S. Patrick that I have met withall speake not one word of anie such place and that Henry the monke of Saltrey in the dayes of king Stephen is the first in whom I could ever finde anie mention thereof this onely would I know