Priests Teachers and Leaders unlesse they be sure that they direct and teach aright for there be false Teachers as well as true Teachers and some that be blinde leaders of the blinde who cannot therein excuse the People because They both as Christ himselfe affirmeth in that case doe fall into the Ditch Neither is it a sure or sufficient ground for anie of them to build upon to say that their Religion of Popery is of a great long continuance in the world For Paganisme and Mahometisme have beene likewise of verie great and long continuance in the world and yet are they never the truer for all that A Custome therefore or Prescription or Continuance though it be for manie hundreth yeares in the world nor anie Antiquity ye can alledge though you could alledge it never so truely is not sufficient in this case unlesse it be the most ancient antiquitie extant in the daies of the Apostles and from their times deduced and in the sacred and Canonical Scriptures to be seene and there approved For there is an Antiquitie in Error and wickednesse as well as in Pietie and right Religion and a Mysterie of Iniquitie as well as a Mysterie of Godlinesse and an Antichristianisme as well as a Christianisme and a growth succession and proceeding in them both they both growing together as Wheate and Tares doe in a field untill they be separated Which Mystery of Iniquity otherwise called Antichristianisme that yee may know of what Antiquitie it is S. Paul telleth you that it began to work in the Apostles daies even in his time And so also doth S. Iohn expresly testifie although it then climbed not to that great growth and height that afterward by little and little and by degrees it ascended unto So that Mysticall Iniquity or which is all one Antichristian Errors and heresies began as you see verie early and went on forward endevoring to corrupt and infect Gods Church and his Religion and in continuance of time so encreased and prevailed as that at last like a Leprosie it overspread the whole Body miserably defiling polluting and deforming it and that for sundrie Ages even untill the time appointed of God came wherein Antichrist and that mysterie of Iniquitie were to be discovered and that the Church and Religion thereupon were to be reformed by the Booke of the Holy Scriptures opened and the true doctrine thereout once againe preached and delivered to the world which was not to come to passe untill the Sixt Angell had begun to blow his Trumpet as is shewed in the Revelation of S. Iohn that is not till toward the latter end of the world For under the blowing of the Trumpet by the seventh Angell the world is to end as appeareth in the same Revelation Now then what cause hath anie knowing and considering these Prophesies in the Booke of God concerning the state of the Church to marvaile or wonder that the Church and religion had such corruptions and so manie errors by degrees accrued unto it and continued so long in them or where our Church and Religion was all that while For this Prophecy and foretelling of these things thus to come to passe namely that the Church was to have these corruptions to grow upon it and to be continued therein for so long a time and that it was not to begin to be reformed or purged of them untill the blowing of the Trumpet by the sixt Angell giveth a full answer solution and satisfaction to all those demands and requireth everie one to cease questioning marvailing or wondering anie longer in that behalfe Would anie then know where our Church was all that while and untill they made an actuall separation from the Popish Assemblies The answer is verie easie and apparant namely that it was where those corruptions were and even where the Papacy and Antichristianisme was For Gods people doe sometimes dwell and be even where Sathans Throne is yea Antichrist himselfe being at length mounted aloft and placed in his Throne did then as was foretold he should doe sit in the Temple of God domineering over it So that Protestancie and Poperie that is true Christianitie and Antichristianisme were then mingled together with much griefe and sorrow to the true Christians untill they afterwards through the crueltie and persecution of their enemies and in detestation of their abhominations were forced to make and did make an actuall separation from them Which thing also was foretold that so it should come to passe for a voice sounding from heaven commanded them to Come from them to a more pure and heavenly-minded Church and to Goe out from amongst them lest being partakers of their sinnes they should also receive of their plagues When they were thus commanded to depart and to separate themselves and to goe out from amongst them it is evident that before and untill this their departure and going out from them they were amongst them and intermingled with them Yea even in those times namely under the blowing of the Trumpet by the sixt Angell when the Temple came to be measured it is apparant that the false Christians there noted under the name of Gentiles were the most and greatest number and did tread the rest that were the true Christians under foot so that even then as there appeareth there were some that were right and true worshippers of God in that Temple Yea euen during the time that they were thus intermingled together did God neverthelesse distinguish put a difference betweene them for he would have one part namely Atrium that is The Court or outer part under which those false Christians that is the Antichristian people are comprehended which outwardly pretended to worship God aright and yet were not the right and true worshippers of him indeed to be excluded and not to be measured or reckoned as anie part of the holy Citie or holy Temple that is of the true Christian Church Which I here observe the rather because some upon this That Antichrist was to sit in the Temple of God verie inconsequently and no lesse untruely inferre that therefore the Popish or Antichristian Church or people be the true Church For you see them here directly excluded from being anie part of the holy Citie or true Church Albeit therefore both Protestants and Papists were in those times thus intermingled together yet was not the Papacie the true Church as is here apparant For indeed Poperie to the Church is but as a corruption contagion or disease is to the bodie of a man or as a plague or pestilence is to a Citie and therefore they that made a separation from Poperie separated themselves not from the Church of God but from the disease corruption and contagion of the Church and from the plague and pestilence in that Citie and consequently cannot but most uniustly be termed Schismatickes especially considering that they also made this their separation by the warrant
according to these originals And herein Gregorie Martin and the Rhemists have chiefely shewed their skill but Doctor Fulke that great Linguist and excellent Scholler in all kinde of learning especially in Theologie hath fully and sufficiently answered them both in his defence of the English Translations against Gregorie Martin as also in his Answer to the Rhemists and their Annotations Wee defend not anie translations in anie point wherein they can be shewed to be wrong and not according to those originals For wee abhorre such wilfull and wicked perversnesse but wherein soever our translations be right and true and according to those originals we have ever good reason so far forth to defend and maintaine them against the frivolous and vaine exceptions either of Gregorie Martin the Rhemists or of anie other whosoever And I could wish and doe indeed wish and earnestly desire you that as yee read the Rhemes Testament so ye would also read the Answer unto it and to the severall Annotations of it And as ye read anie Popish Writer in anie point of controversie whatsoever you would likewise search and see what Answer the Protestants make unto it that so seeing and hearing both sides without partialitie and without preiudice yee may bee the better able to iudge iustlie and rightly in the cause and to give both to your selves and others a sufficient and sound satisfaction For so long as yee heare and read but one side onely and will not heare and read the other side to understand what answer is made thereunto it is impossible ye should be held for good indifferent or equall Iudges or Censurers or that you can give either to your selves or others anie sufficient resolution or sound satisfaction in that case 7 But you will say peradventure that your Church alloweth you not to read the Bookes of Protestants whom therefore they call and account to be Heretickes As for their accounting and reckoning us Heretickes we regard it not For wee know how far their iudgments are blinded and that they mightily mistake and misreckon because not we but they in verie deede be the Heretickes if they had eies to see it But it is no marvaile that the true most ancient Catholicke and Apostolicke faith and religion conteined in the sacred and Canonicall Scriptures which wee professe hold should be by them tearmed Heresie for we finde that it was so likewise reputed and tearmed Heresie even in Saint Pauls time Such hath ever beene the wickednesse both of unchristian and Antichristian Spirits against it But whilst your Church is so politicke and wily for her selfe and her owne safetie as to forbid you the reading of Protestant Bookes lest ye thereby discerning her errors and heresies should be mooved to turne from her unto us haue yee not good cause at the least to suspect and mistrust such a Church For if their cause were the truth truth is ever able to stand against all encounters and needeth not to feare the opposition of anie adversaries But indeed their cause appeareth to be naught For what is Poperie if it bee well considered but an Hotchpot or Bundle of errors and heresies aggregate and patched together to make one bodie of that profession Yea what is their whole Church and religion if ye rightly consider it all together but revera the Antichristian as this Booke amongst others doth sufficiently declare And will anie then be so unwise as to subiugate hin selfe and to yeeld his obedience to the voice decrees statutes and commandements of such a Church I would wish you to be more considerate and better advised then to be so farre deceived For the difference between a Protestant and a Papist is not small being no lesse then this that the one holdeth of Christ wholly and altogether and the other of Antichrist which being a difference so great and of such importance it standeth upon the salvation of Soules for all persons duely to consider it But yet further why will not your Church permit the lay people to reade the holy Scripturs themselves without a speciall licence from their Priests or Bishops For is not Gods licence sufficient for them in this case Chysostome exhorteth all people and even secular men by name to get them Bibles and at least the new Testament And S. Hierome likewise saith that Married men Monkes and silly Women in his time used to strive and contend who should learne most Scripture without booke S. Augustine also exhorteth all men in their private houses either to read the Bible themselves or to get some other to read it for them Is not your Church then herein directly contrarie to the ancient Church Yea wherfore is it that God hath given unto men that precious Pearle and inestimable Iewel of his will and word in the Scriptures conteined but to the end they should take notice of it and be directed by it so that it is to be as the Psalmist speaketh a Lanterne unto their feet and a light unto their paths Doth not S. Peter speake even to the lay people as well as to others telling them that they doe well to take heede to the most sure word of God as unto a light that shineth in a darke place Will anie earthly King forbid his Subiects the reading of his lawes and Statutes whereby they are to bee ruled and governed Doubtles if ever it were necessary for men to read search studie and often and againe and againe to revolue the Scriptures and booke of God now is the time in the midst of so manie errours and diversities of opinions as be in the world to be most diligent in that behalfe For amongst them all there can be but one right religion and how shall wee yee or anie other know for certaine which is that one right religion which God hath instituted and allowed of but by the Scriptures Let no man therefore forestall or preiudicate himselfe with supposing that he cannot understād the Scripturs For first how can he tell whether he can understand them or no untill he have made tryall Secondly it is well known that God helpeth forward a willing and industrious minde that is earnestly desirous to know his will and religion therein delivered and seeketh it out in his feare and with an humble affection and a sincere purpose to observe it and to walke in the waies of it For so the Psalmist witnesseth That them that be meeke God vvill guide in iudgement and teach the humble his vvay And againe he saith VVhat man is hee that feareth the Lord him shall hee teach the vvay that he shall choose And againe he saith The secret of the Lord is revealed to them that feare him and his covenant to give them understanding And againe it is said that God resisteth the proude but giveth grace to the humble And againe To him will I looke saith God even to him that is poore and of a contrite spirit and that trembleth
yee cannot so much as shew the points of your religion wherein yee differ from us by the testimonie of the sacred and Canonicall Scriptures to have beene in the Apostles times and taught or approved by them as wee can doe ours And as touching Perpetuitie your Church hath it not but ours verie clearely hath it as having beene not onely in the times of the Apostles but in all succeeding ages also and posterities as is before sufficiently and plainely declared in the first part of this booke Chap. 2. For the true Church is builded upon so strong and invincible a Rocke namely upon Christ Iesus himselfe whom Peter confessed as that the gates of hell shall not prevaile against it If all the power of hell and divels as is here manifest cannot prevaile against the Church of God that is the companie of Gods Elect and the number of his true and right Worshippers It is evident that this Church that is a companie of right and true worshippers of him must be granted to be perpetuall and to have continued throughout all ages and generations especially considering what God himselfe further speaketh saying thus I will makâ— this my covenant with them my spirit that is vpon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy Seede nor out of the mouth of thy Seedes seede saith the Lord from henceforth even for ever Yea that our Church was in Esse and had continuance even during the hottest rage of the raigne of that Romish Antichrist besides all other arguments this is a manifest one namely because the Popish Church still molested pursued and persecuted our Church under the names of Berengarians VValdenses Albigenses VVickâ—evists Lutherans Calvinists Lollards Heretickes Scismatickes and such like And yet very true it is that such may be sometime in some place the state of the Church by reason of rageing persecution against it as that even a right godly man and true worshipper of God may thinke himselfe to bee left alone without anie followers or copartners with him there in the right service of God As for example Elias complained in his time and of that place where he then lived that hee was left alone and That they sought to take avvay his life also And yet for all that was not Elias left alone although he so supposed and spake for God told him that he had even there namely in Israell where Elias then was reserved unto himselfe Seven thousand right worshippers of him which had not bowed their knee to Baal If the Companie of Gods chosen Church and elect people and right Worshippers of him be as is here evident sometime in some place unknowne even to a right godly man and Prophet of God no marvell is it though they sometimes lye hid and be unknowne to their enemies and persecutors to whose devowring pawes and bloodie hands without urgent cause they had no reason to shew themselves It is therfore no good argument which Papists make when they say that at some times during the raigne of Poperie they neither saw nor knew nor could heare of anie Protestants for if it were so as they say that they could finde none nor knew of anie at sometimes yet even then might there bee and were there also some such true and right worshippers of God albeit they lay hid from them and kept themselves as they had reason from their knowledge and mercilesse crueltie The reason then which they make against the continuance and perpetuitie of our Church because it was not as they say at all times seene of the world nor had their exercises of Religion at all and singular times publikely knowne to the world appeareth to be verie idle and of no force As for the answer which the Rhemists make to the former complaint of Eâ—ias that the faithful in his time were forced to keep close by reason of the persecution of Achab Iesabel which was onely in the Kingdome of the ten Tribes that is in Israell and yet neverthelesse that at the verie same time in Ierusalem and in all the Kingdome of Iudah the externall worship and profession of faith was openly observed well known even to Elias himselfe Admit all this were true which is not proved yet what will they then say to this that the Church at other times hath beene so hidden that there was no open or publike exercise of Religion to be sâ—ene no not in Iuda or Ierusalem it selfe no more then in those ten Tribes of Israell as namely in the daies of Ahas the sonne of Iotham King â—f Iuda of whom it is said that hee walked in the way of the Kings of Israâ—ll yea and made his Sonne to goe through the fire after the abhominations of the Heathen and in whose time the Altar of God was removed and an Idolatrous altar by the high Priests consent 〈…〉 Yea in the daies also of Hoseah King of Israell it is testified that not onely Israell but Iuda also kept not the Commandements of the Lord their God but walked according to the fashion of Israel vvhich they vsed How was the Church then visible in that sort and sense that wee speake of that is to say was it such a Church as had publike exercises of Gods religion splendently seene and openly apparant to the world Againe in the daies of Manasseth King of Iuda when Hee did evill in the sight of the Lord after the abhomination of the Heathen and erected altars for Baall and worshipped all the hoast of heaven and served them and when hee also built Idolatrous altars in the house of the Lord yea when it was recorded that this King Manasseh led the people out of the way to doe more wickedly then did the heathen and made Iuda also sinne vvith his Idols I say when Iuda became thus corrupted and Idolatrous aswell as Israell Had then the Church her outward practise of Religion according to Gods commandement and appointment to bee openly seene of the world And was it not so likewise in the daies of Amon King of Iuda Sonne and successor to Manasseh vvho did evill in the sight of the Lord as his father Manasseh did for he walked in all the waies his father walked in and served the Idols that his father served and worshipped them Thus you see that the Church of God was sometimes not openly seene but lay hidden and that as well in Iuda and Ierusalem as in the ten Tribes But perceiving this Church of Iuda and Israell to make against them then they flie to another devise and say that the Christian Church hath better promises then the Church of the Iewes Howbeit they can shew none as touching this point better for the one then for the other Yea for the Church of the Ievves to continue untill the first comming of Christ there be as strong as good promises to be seene as for
signes or vvonders wee say that those which were done by Christ and his Apostles and in those ancient and primitive Churches be sufficient for the confirmation of that most ancient primitive Christian and Apostolicke faith and religion conteined in the booke of God which wee professe Yea now in these daies saith S. Chrysostome the vvorking of miracles is ceased and they be rather counterfeit miracles saith he vvhich be found amongst them that be false Christians Againe he saith There be some that aske vvhy men vvorke not miracles novv in these dayes If thou bee beleeving saith he as thou oughtest to be and if thou lovest Christ as he should be loved thou needest no miracles for signes be given to unbeleevers and not to beleevers Againe S. Cyrill saith that to vvorke miracles maketh not a man one iot the more holy seing it is common to evill men and to such as he obiects or reprobates For so the Lord himselfe witnesseth saying Manie shall say unto mee in that day Lord Lord have not vvee prophesied in thy name and in thy name cast out divels in thy name done manie great vvorks And yet will he neverthelesse professe unto them I never knevv you depart from me ye vvorkers of iniquitie And on the other side working of no miracles hindereth not a mans holinesse for Iohn wrought neither signe nor miracle and yet was this no derogation to his holinesse for amongst them that are borne of vvomen arose there not a greater then hee as Christ himselfe testifieth Yea that miracles signes or wonders may be done by false Prophets and false teachers is further manifest for even Christ himselfe saith that There shall arise false Christs and false Prophets and they shall shevv great signes and vvonders so that if is vvere possible they should deceive the very Elect. S. Paul also directlie testifieth that in the Antichristian Church there shall be the vvorking of Sathan vvith all power and signes and lying VVonders Which saith S. Augustine be called lying signes and VVonders for this cause that either mens senses be deceived thinking that to be done which revera is not done or else because if they be done in deed they draw men to beleeve that they could not be done but by the power of God whereas they know not the power of the Divell For S. Iohn in the Revelation mentioneth spirits of Divels vvorking Miracles to deceive those that be of the Antichristian Church By all this then you see that the Miracles wrought in Poperie be no argument or proofe that therfore it is the right or true Church or that the Teachers therein be the right and true Teachers for they may be false Prophets and false Teachers and the Popish Church may be as indeed it is the false and Antichristian Church all these their Miracles notwithstanding But hereof I shall have occasion to speake more fullie afterward when I come to speake of Antichrist and his Miracles In the meane time concerning this point thus much may suffice CAP. III. Of Iustification by Faith onely The right sense and meaning of that position and of the truth of it And that being rightly understood it excludeth not good workes nor importeth anie licentiousnesse at all in it but the cleane contrarie IT is a thing well knowne how busie and earnest Popish Teachers be not only by word of mouth but by their books writings also to perswade you all that ever they can against ours the most ancient most pure and only right Religion and amongst other their bad devises which they plot contrive for their owne advantage and behoofe this is not the least that they accuse our Religion to be a doctrine and religion of much licentiousnesse and that in sundrie points which therefore must be answered And manie there be also that be too hastie and over credulous to beleeve them as if all that they speake and write were to be held for undoubted truth and oracles without further enquirie or examination But howsoever they thus boldly presume they for all that be not able to take anie iust exception against our Religion or to shew or prove it in anie point whatsoever to be an allower of anie the least impietie or licentiousnesse if it be rightly understood It is true that sundrie that professe Protestancie live licentiously and wickedly and so doe manie also that professe Poperie likewise live wickedly licentiously If therefore they allow not this for an argument sufficient to convince their religion of wickednesse licentiousnesse which is taken from the wicked lives manners and conversations of men Why will they be so unequall as to make it of anie force against our religion Wise men can easily distinguish inter vitium rei personae betweene that which is the fault of the thing and the fault of mens persons For the religion may be good though some persons that professe it live not answerably thereunto yea the Protestant that is the Christian Religion which we professe is so good godly divine holy and pure as that it neither alloweth nor tolerateth the filthie Stewes nor anie other impuritie nor anie treasons or rebellions nor perjuries nor lying or deceitfull equivocations nor anie other wickednesse or impietie whatsoever but utterly condemneth them all So that for true pietie puritie integritie and all manner of good life and godly conversation the religion of Poperie commeth farre short of it and is in no sort to be compared with it If then anie professing our religion live wickedly or licentiously as too manie do it is the fault of the men that live so dissolutely and not of the religion which requireth and commandeth the cleane contrarie at their hands But for all that they persist and say that even the Protestants religion it selfe is licentious because it teacheth and holdeth that men are justified in Gods sight and before his Tribunall onely by faith in Iesus Christ which doctrine say they maketh men licentious and carelesse of doing good workes Howbeit both they and you must understand that when the Protestants doe say or have said at anie time that Faith onely iustifieth in Gods sight it is and ever was meant and intended howsoever some seeme purposely to mistake it not of anie dead faith which hath no life in it to bring forth anie good workes but of a true and lively faith which is accompanied with good works and is fruitfull and working by love as S. Paul and S. Iames and S. Peter and the rest of the holy Scriptures cleerly declare Whilst therefore they teach both in their Sermons writings with S. Iames and the rest of the Scriptures That the faith that is vvithout vvorks is dead and that such a faith cannot save or iustifie a man but that it must be a true and lively faith that is such a faith as produceth bringeth forth good workes I hope you sufficiently perceive that the doctrine of
that though hee shall not be utterly destroied in all points and respects untill the comming of Christ to iudgement but that some remnants of him will be till then yet he shall in the meane space be mightily decayed wasted and consumed by the voice and preaching of the pure strong powerfull and prevalent word of God which is able to cast downe strong holds and imaginations and every high thing that is exalted against the knowledge of God and to bring into captivity every thought to the obedience of Christ. The truth of this wasting and consuming of Antichrist by the powerfull preaching of the Gospell and word of Truth wee see apparant before our eyes for who knoweth not how since the preaching of the Gospell by those manie excellent instruments of God whom he was pleased to raise up in the later age of the world for that purpose Pope and Poperie hath come downe in diverse kingdomes and dominions of Europe and hath beene much and mightily wasted and consumed and must yet consume more and more untill at last he be utterly destroyed and abolished according to this Prophecie of S. Paul And agreeably hereunto S. Iohn also in his Revelation telleth us of seven Angels that were to blow their Trumpets and that under the blowing of the Trumpet by the seventh Angel there shall be no more time but the mysterie of God shall be finished and the world have his end Now after that the sixt Angell had began to blow and before the blast of the seventh Angell there is a little Booke opened namely the booke of the holy Scriptures which had before lien closed and shut up in Poperie which booke is there delivered to S. Iohn representing the person of Christs faithfull Ministers with a commandement given unto them that they should take it and eate it up and that it should make thâ—ir belly bitter but should be in their mouth as sweet as honey and that thereout they should preach and prophecie againe among the people and nations and tongues and to many Kings And this in another place is called the Everlasting Gospel committed to Christ his Ministers and servants to preach unto them that dwel on the earth and to every nation and kinred and tongue and people This Booke of the Everlasting Gospel and Scriptures of God is called little in respect of the great volumes of the Popes lawes and decrees and constitutions of men and is commanded to be taken and eaten up by the Ministers and servants of Christ because they were eagerly and earnestly and with a vehement appetite to reade and studie it and to digest muse and meditate upon it and it is said to make the belly bitter though in their mouth it vvas as sweet as honey because such was the exceeding great contentment and abundance of solace and ioy which they received thereby to themselves as that tasting and finding the incomparable sweetnesse of it and letting it as it were downe into their stomacks and filling their bellies with it they were not able to conteine it within themselves but must needs utter and declare the same unto others whatsoever bitter troubles afflictions persecutions or calamities should or did thereupon ensue which molestations their enemies would bring upon them purposely to hinder the preaching and publishing of Gods religion and truth conteined in that Booke for the maintenance of the Popes law religion constitutions which had so long before prevailed in the world You see then how after that this Antichristian Poperie had corrupted oppressed the most ancient true religion of Christ once planted stablished by the Apostles conteined in that Book of the Scriptures the verie same book of the Scriptures the truth therout being as was foretold it shold be once again preached published hath begun to spread his beames taken in hand the discoverie and conquest of that secret hidden subtil traytor the Antichristian Poperie having alreadie much wasted and consumed it by the power thereof in divers parts of Europe still more and more must wast consume it until at last it be utterly abolished So that we may observe here for the better confirmation of us in our faith and religion that all things fall out in their iust times and seasons foretold and before appointed of God namely that this wasting and consuming of the Pope and Poperie by the preaching and publishing of Gods truth and religion in that booke of the Scriptures conteined came not to passe nor was to come to passe till after the time that the sixt Angell had begun to blow his Trumpet that is not untill toward the latter end of the world for under the blowing of the Trumpet by the seventh Angell the world is to end as is before declared 9 But now against this position of the Pope to be Antichrist is obiected that Antichrist shall be only one particular man in certain which shall raign iust three yeres an halfe and no longer And so Bellarmine also teacheth for proofe of this opinion he citeth diverse Texts of Scripture out of Daniel and the Revelation as namely Dan. 7.25 and Dan. 12.7 where mention is made of a Time and times and halfe a time and of Rev. 11.3 where mention is made of the two vvitnesses that they did prophesie 1260 dayes and Rev. 12.6.4 where mention is againe made of 1260 dayes and of a Time and Times and halfe a Time and Rev. 11.2 and Rev. 13.5 where mention is also made of 42 Moneths All which times hee maketh to be one and the same and accounting 30 daies to everie moneth hee saith they conteine iust three yeares and an halfe and that this is the precise and full time of Antichrist his Raigne Neyther is it saith hee against this that in Dan. 12.11 Antichrist is said to raigne 1290 dayes that is 30 dayes more then S. Iohn mentioned for S. Iohn saith he speaketh of the two witnesses vvhich shall be slaine by Antichrist one moneth before Antichrist himselfe perish But how can these things stand together wherein there is such a palpable and manifest contradiction For first if it be true which he saith that Antichrist shall raigne onely 1260 daies that is iust three yeares and an halfe as he expoundeth it how can it be true which hee afterward saith that Antichrist shall raigne 1290 daies which is one moneth longer consisting of 30 daies Is there no difference betweene 1260 daies and 1290 daies Bellarmine himselfe confesseth that there is a moneths difference consisting of 30 daies betweene them And is the difference of a moneth or 30 daies nothing in the account of time Do not 1290 daies by Bellarmines own reckoning conteine three yeares and seven moneths and is three yeares and sixe moneths and three yeares and seven moneths all one Yea the verie reason which Bellarmine bringeth to reconcile the difference of the times will not agree with himselfe For you
not Aventinus write directly thus of him Hildebrandus qui Gregorius septimus primus Imperium pontificium condidit quod successores per qurdringentos quinquaginta continenter annos invito mundo invitis Imperatoribus adeo duxere ut inferos superos in servitutem redigerint atque sub iugum miserint Pope Hildebrand who vvas also called Gregorie the seventh is the first that founded the Papall Empire which his successors for fovver hundreth and fiftie yeares together have so managed in despite of th VVorld and in despite of the Emperors that they have brought inferiours and superiors into subiection and under the yoake The like speaketh Eberard Hildebrandus ante annos centum atque septuaginta primus specie regligionis ANTICHRISTI Imperii fundamenta iecit Hec Bellum nefandum primus auspicatus est quod per successores hucusque continuatur Pope Hildebrand saith hee an hundred and seaventie yeares past was the first vvho under pretence of religion laid the foundation of the Empires of Antichrist Hee first began this wicked vvarre vvhich by his successors is hitherto continued And even Onuphrius also a great favorer and maintainer of the Papal authoritie saith Huic vni c. To this man onely viz. to Pope Hildebrand all the Latine Churches but especially the Church of Rome ought to attribute it that shee is free and pulled out of the hand of the Emperors that shee is enriched with so much riches and vvealth and temporal Dominion that shee is ruler over Kings Emperors and all Christian Princes from vvhom lastlie it is that I may comprehend all in one vvord that this most great excellent state floweth that Rome is the Ladie or Mistres of all the Christian vvorld vvhereas before as a base handmaide shee vvas kept under not onely by the Emperors but by anie Prince ayded by the Romane Emperor From him it is that the right of that greatest and in a manner infinite and in all ages terrible and venerable povver of the pope of Rome hath issued For although formerlie the Popes of Rome vvere respected as heads of the Christian religion and Vicars of Christ and the Successors of Peter yet did not their Authoritie stretch anie further but to defend or maintaine opinions of faith Yea they vvere subiect to Emperors al things vvere done at their becke by them vvere the Popes made neither durst the Pope of Rome iudge or determine anie thing of them Of all the Popes of Rome it is Gregorie the seaventh that is the FIRST vvho having the assistance of the Normans strengthened by the helpe of the Countesse Matildes a VVoman verie potent in Italy and inflamed through the discord and civill warre of the Germane Princes was bould beyond the manner of his predecessors and contemning the Authoritie and power of the Emperor after that hee had obtained the Popedome I doe not say onely to excommunicate but also to deprive the Emperor himselfe of his Kingdome and Empyre A thing before those times unheard of For those Fables which are reported and carried about concerning Arcadius Anastasius and Leo Iconomachus I regard not VVhereupon Oth◠Frisingensis a VVriter of those times saith also thus I read and I read againe the gests of the Romane Kings and Popes and no where doe I finde anie of them before this Emperor Henrie to bee excommunicate by a Pope of Rome or by him deprived of his Kingdome So farre Onuphrius Gotfridus Viterbiensis likewise testifieth that this Emperor Henrie the fourth was the first that was deprived of his Empire by the Pope Trithemius also witnesseth the same saying Ipse primus est inter omnes Imperatores per Papam depositus Hee is the first amongst all the Emperors that was deposed by a Pope By these Writers and Historiographers it then appeareth that although before the times of Hildebrand the Popes of Rome had an Episcopal or Ecclesiastical supremacie or Headship over all other Bishops which also began not till about the yeare 606. in the time of Boniface the third yet a temporal supremacy or Imperial Monarchy over Emperors Kings Princes they never fully compassed effected until the daies of this Pope Hildebrād which was above a 1000. yeares after Christ. And thus you see the original of both the Supremacies of the Pope But what were there anie Miracles signes or wonders done at this time when the Imperial Monarchy wherein the Image of the Beast chiefly consisteth was thus sought to be brought in and setled in the Pope especially was there anie Miracle or Wonder by fire then to be seene It is manifest there were For thus Aventinus writeth Falsi tum Prophetae falsi Apostoli falsi Sacerdotes emersere qui simulata religione populum deceperunt magna signa atque prodigia ediderunt c. False Prophets false Apostles false Priests did Then arise vvho under pretence of Religion deceived the people and did great signes and VVonders c. And amongst other Miracles they alledge this for one that a certaine Bishop whilest hee was preaching against Pope Hildebrand fulmine tactum esse vvas smitten vvith lightning What is this but fire from heaven Yea Pope Hildebrand himselfe being a Magitian and Necromancer would no doubt not faile to doe such miracles and wonders as by divelish device and helpe he could for the bringing of his designes and purposes to passe And amongst the rest of his Wonders Cardinal Benno saith that VVhen hee listed hee vvould shake his sleeves and fire like sparkles did flye out ijs Miraculis oculos simplicium volunt signo sanctitatis ludificabat and vvith those Miracles saith he as it vvere vvith a signe of sanctity did he delude the eyes of the simple Paulus Bernriedensis also rehearseth divers Miracles or Wonders of Pope Hildebrand done by fire and therefore often resembleth him to Elias in whose time fire came down from heaven So that if these words in the Revelation of fire comming downe from heaven on the earth were to be taken literally you see how they may be verified in the Papacie inasmuch as in the Papacie they have made fire come down from heaven on the Earth in the sight of men that is as they made men to beleeve and thinke for so also doth Arethas expound those words But indeed those words in the Revelation be rather mystically and allegorically to be taken for S. Hierome saith Apocalypsim tot habere sacramenta quot verba that the Revelation hath as many mysteries in it as vvords and againe he saith totum esse spiritualiter intelligendum that the whole booke is spiritually to be understood They seeme therefore to be words alluding to the times of Elias and signifying that as in his daies God miraculously sent fire from heaven thereby to certifie the people of the true God and of the truth of his religion so would Antichrist by the miracles done in his Church worke so powerfully and effectually
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
assurance of salvation or in the doctrine of redemption or in any point of the religion of the Protestants but the cleane contrary pag. 99 100 c pag. 153 154. c. pag. 125 c pag. 404 c Lay persons may and ought to reade the Scriptures and thereby to examine and try the doctrines of men vvhether they be right or no pag. 73 74 75 76. c. See also the Preface It is impossible for meere men by and in their owne persons perfectly to fulfill the Law of the ten Commandements and so to be iustified yea the Law vvas given to other uses and ends pag. 108 c No such place as Limbus Patrum pag. 130 131 132 M MIracles signes or vvonders done in the antichristian Church pag. 98 99 pag 306 307 pag 280 281 Mens Merits deserve not salvation but damnation p. 110 111 112 113 c. pag 366 367 N THe Name of Christians the most ancient and the most honourable See the Preface toward the end The Name of Catholicks to vvhom it rightly and properly belongeth pag. 63 64 O THe Oath of Supremacie to the King explaned and declared to be iust and lawfull pag 1 2 3 4 c. to the end of that chapter P THe Pope got his supremacie over Emperors and Kings partly by fraude and partly by force pag. 27 28 The Ecclesiasticall supremacie vvhen it vvas first affected by a Bishop vvas oppugned even by some of the B. of Rome themselves p. 13 14 15. Divers generall Councils also against it p 16 17 The Popes Supremacie vvhat a vvicked founder it had and how vvickedly it is still maintayned and upheld pag. 12 Three Texts of Scripture usually alledged for maintenance of the Popes supremacie abused answered p. 11 12 p. 291 292 c Excommunication and the power of the Kâ—yes abused by the Pope for establishing maintenance of his supremacie p. 299 300 301 Divers vvritings forged under the names of Clemens Anacletus Evaristus and other ancients for the upholding of the Popes new Supremacie pag. 12 The Donation of Constantine also forged for that purpose ibid. Miracles signes or wonders also done for that end p. 341 342 c Poperie is a corruption of the most ancient and Christian Religion and is to the Church as an infection or disease is to the body of a man or as a plague or pestilence is to a Citie pag. 38 Pope and Poperie exclaymed against long before Luther or Calvin vvere borne pag. 42 43 44 45 46 c The Popes excommunications and curses to be contemned pag. 44 45 299 Popes of Rome have erred and may erre even in matter of faith and iudicially pag 51 52 53 54. See the Preface also No such place as Popish Purgatorie pag. 125 126 c. to the end of that chapter That there is a Predestination is confessed both by Protestants and Papists the doctrine vvhereof being rightly understood is verie sweet and comfortable and is so farre from introducing any inconvenience licentiousnesse or impiety as that it inferreth the cleane contrary pag. 153 154 155 156 157 158 Predestination dependeth not upon the vvill of men but upon the vvill of God pag. 178.179 180 c Vocation iustification sanctification and all saving graces be consequents and effects of Election or Predestination to life everlasting pag. 154 c pag. 198 c Predestination dependeth upon Gods foreknowledge and vvhat that foreknowledge is pag. 194 195 196 c Faith foreseene and good vvorkes foreseene be not the cause of Predestination but the effect and a consequent thereunto ibid. The doctrine of Predestination teacheth no dissolutenâ—sse or carelesnesse but the cleane contrary pag 154 155 c. p. 199 200 c Predestination teacheth no man utterly to despaire though he be exceedingly vvicked and impious for the present inasmuch as there is a possibilitie to be converted so long as life lasteth as likewise it teacheth no man rashly or unadvisedly to presume p. 157 158 198 200 c The Popish Masse and Popish Priesthood thereto belonging both abominable pag. 217 218 219 c VVhat maner of Primacie it vvas that Peter had amongst the Apostles pag. 295 296 c Popish Priests be not the Ministers of Christ but of Antichrist and therefore to resort to them as if they had commission or authoritie from Christ to give absolution or forgivenesse of sins is vvicked and in vaine pag. 302. c. Q ALl Questions and controversies concerning faith and religion to be decided and determined by the sacred and canonicall Scriptures pag. 49 50 c. See also the Preface throughout R THat there is a Reprobation aswell as an Election and vvhat it is pag. 165 c Reprobation and Election both at one time and the cause vvhy this man in particular vvus chosen and that man refused is Gods own meere will and pleasure pag. 196 197 198 None can certainly determine of himselfe before-hand that hee is a reprobate though he be for the present exceedingly vvicked and ungodly because God may possibly call and convert him before hee dye p. 157.158 p 199 200 Rome apparantly proved to be the vvhore of Babylon p. 246 o. Bellarmine himselfe other Papists confesse Rome to be the whore of Babylon pag. 247 The evasion they make that onely heathen Rome is there intended is shewed to be very vaine and false pag. 247 248 249 c Some special spiritual whoredomes that is Idolatries of the Romish Church pâ—g 258 259 260 c VVho is the Rock and foundation vvhereupon the Church is builded pag. 292 293. c. S THe Spirit that speaketh in the sacred Scriptures is not a private or humane spirit but a divine spirit even the Spirit of God And by this Spirit speaking in those Scriptures is every spiriâ— speaking in men to be tryed pag. 53 54 Exposition of one place of Scripture must be such as agreeth vvith the rest of the Scriptures pag. 58 59 A rule to kâ—ow vvhen a man speaketh by a private Spirit of his owne and vvhen not pag. 53.54 The true Church to be tried and knowne by the sacred and canonical Scriptures pag. 59 60 61 62 Some bookes held by the Papists to be canonicall Scriptures which the ancient Church held not to be so pag. 65 66 The publicke prayers and Service in the Church should be in such a tongue as the people might understand pag 67 The originals of the Scripture incorrupt and to be preferred before that vvhich is called S Hieromes Translation and all other Translations vvhatsoever pag. 67 68 69.70 The English Translation of the Scripture is rightly iustified against the uniust exceptions of Papists pag. 71 Not any humane learning or private spirit of any man but God only and his Spirit is the opener and unfolder of the true sense of the divine Scriptures pag. 73 74 Lay people may and ought to reade the Scriptures pag. 73 74 75 76 77. See also the Preface That there be
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
he changeth the good lawes and establisheth his owne he prophaneth he raveneth he spoyleth he defraudeth he massacreth even that man of perdition doth this vvhom they are wont to call Antichrist in vvhose forehead this name of blasphemy is written I am a God I cannot erre He sitteth in the Temple of God and Ruleth farre and wide c. Petrus Blessensis likewise verie earnestly adviseth all good men to depart from Rome as from the midst of Babylon And Sigebertus also witnesseth that for the most part all that were good just open hearted ingenuous and plaine-dealing men held That the kingdome of Antichrist vvas then and in those dayes About which time also the VValdenses and Albigenses in France did openly sequester themselves from the Romish Church holding and maintayning amongst other articles as the bookes of their adversaries themselves doe witnesse That Popish Rome is the Babylon mentioned in the Revelation and that the Pope is the very Antichrist foretold in the Scriptures And about the yeare 1230 one VVilliam Bishop of Paris likewise feared not to call Rome Babylon Egypt Sodome and her Prelates Profaners and spoylers of the True Spouse of Christ that established Lucifer againe in the heaven of Christs Church Robert Grosthead Bishop of Lincolne Sebaldus Archbishop of Yorke and Probus Bishop of Thoul did in their times also mightily inveigh against the Pope One Haiabalus a Franciscan preached openly in Avinian That the Pope and his Cardinals were Antichrist and that the Popish Church was the VVhore of Babylon mentioned in the Revelation And being sent for by Pope Clement the sixt he affirmed that he was commanded from God to publish it and that hee could not otherwise doe Francis Petrarch Archdeacon of Parma and a Chanon of Padua who lived about the yeare 1350 and who for all kinde of learning might be called the light of his age not onely in his Sonnets but even in his Epistles also exclaimeth against the Pope his Court and Church saying That the Popes Chayre is the Chayre of lying that it is a Defection a Revolt an Apostasie of a people that under the Standard of Christ rebell against Christ and fight for Sathan That the Papacy and no other is the Babylon the mother of all the vvhoredomes of the earth c. Nicholaus Oresmus also who lived about the yeare 1364. feared not to say before Pope Vrban the fift That the Church of Rome vvas vvorse then vvhilom vvas the Iewish Synagogue That the Time of Antichrist spoken of in 2. Thess. 2 vvas come seeing the Romane Empire vvas desolated and that betweene the desolation thereof and the comming of Antichrist there vvas no middle time thereby signifying plainely enough that Antichrist then was in being and had his seate in Rome Which thing also Iohannes de Rupe scissa a Franciscan Frier was bold to affirme before Pope Vrban the sixt for which hee was prisoner a long time in Avinion These to pretermit sundrie other Authorities and Testimonies which might be further cited if need were sufficiently declare that manie hundreth yeares before King HENRY the Eight or LUTHER or CALVIN were borne the Pope of Rome was held published to be Antichrist and the Beast spoken of in the Revelation and that Popish Rome was the Whore of Babylon as also they shew where our Church was all that while untill they made an actuall separation from the Pope and Poperie And where it hath been ever since is a thing so well knowne and apparant that it needeth not to be shewed And thus much may suffice to have spoken generally Now let us proceede to other matters FINIS LIBRI PRIMI THE SECOND PART of the BOOKE CHAP. I. Wherein that point concerning the infallible Iudge of these controversies is amplified and further debated and declared And what Scriptures be Canonical and what not Of the perfection and sufficiencie of the Scriptures without Traditions That the Church is to be tryed and decided by the Scriptures And who be the right Catholikes That the Scriptures in their originals be incorrupt and to be preferred before that which is called S. Hieromes Translation and before all other Translations whatsoever That the publique Service should be in such a Tongue as the people may understand That Lay-people may and ought to reade the Scriptures And whence all right exposition of them is to be had AS wee are all under one God and under one King and the same a most worthie learned vertuous and Christian King so were it very consonant and convenient if by anie good meanes it might be brought to passe that we did all hold and professe one and the selfe same true faith Christian Religion For indeed not anie unitie or agreement in falshood or errors but an unitie or agreement in the truth and true Religion is the thing that ought of all to be sought after and desired But now which is that one true Christian Religion which all ought to embrace is that which is made the great Question namely whether it be Protestancy or Papistry inasmuch as both these lay claime unto it Wherein if God speaking in his owne sacred and Canonicall Scriptures may be as is most fit he should be allowed to bee the Iudge then is this which is made so great a question soone decided and at an end it being by him there cleerely resolved that not that which is called Papistry but that which is called Protestancy is the right and true Christian Religion For what be Protestants as they be in this Controversie distinguished against Papists but such as professe to build their Faith and Religion wholly and altogether upon that undoubted word of God the sacred and Canonical Scriptures And what is Papistry on the other side but a profession of such a Faith and Religion as is not so grounded but relieth partly upon unwritten Traditions partly upon the determination of the Popes partly upon the Decrees of their Councels and voice of their owne Church and Teachers and upon such like strengthes and staies as whereby they may easily be deceived Howbeit what cause is there why the pretended Catholicks should not allow God speaking in his divine and Canonical Scriptures to be the Iudge in these Controversies For is there or can there be anie higher better juster or surer Iudge to trust unto then hee or is there anie equall to him or comparable with him What meane they herein Would they have their owne Church Clergie Councels and Pope to be the Iudge That were not fit nor equall yee know that such as be parties should also be the Iudges in their owne cause Yea if their Councell of Constance and Councell of Trent or anie other of their Councels were much better then they be as they be indeed none of the best sort yet were they not to be held for sure or infallible Iudges in this case for anie to build his faith upon or to trust unto them
Relatum where it is said Non enim sensum extrinsecus alienum extraneum debetis quaerere Sed ex ipsis Scripturis sensum capere veritatis oportet For yee ought not to seeke for a strange and forraine sence from vvithout but out of the verie Scriptures themselves yee must take the sence of the truth So that although the Church of Christ and the Bishops Pastors and Ministers therein be to expound the Scriptures yet wee see by what rule they are to be directed namely by the Scriptures themselves and not to expound it at randome or as they list If they wil have their expositions to be right and sound and such as shall be deemed to come from the holy Ghost 3 Yea the verie Church it selfe is also thus to be tried and decided namely by the Scriptures For so S. Augustine holdeth directly saying thus Let us not heare I say and thou sayest but let us heare Thus saith the Lord. There are verily the Lords bookes to the authoritie vvhereof vvee both consent vvee both beleeve vvee both serve There let us search the Church there let us discusse our cause And againe he saith That all that should be remooved vvhatsoever is alleaged on eyther side against other saving that vvhich commeth out of the Canonicall Scriptures And againe he saith Let them shevv their Church if they can not in the sayings and fame of the Affricanes nor in the determinations of their Bishops nor in any mans reasonings nor in false signes and vvonders for against all these vvee be vvarned and armed by Gods VVord but in the things appointed in the Lavv spoken before by the Prophets in the Songs of the Psalmes in the voyce of the Shepheard himselfe and in the preachings and painefulnesse of the Evangelists that is in the authoritie of the bookes Canonicall And a little after he saith againe thus To that eternall salvation commeth no man but he that hath the head Christ and no man can have the head Christ vvhich is not in his bodie the Church vvhich Church as also the head it selfe vvee must knovv by the Canonicall Scriptures and not seeke it in divers rumors and opinions of men nor in facts reports and visions c. Let all this sort of them be chaffe and not give sentence before hand against the vvheat that they bee the Church But this point viz. vvhether they be the Church or no Let them shevv no other vvay but by the Cononicall boâ—kes of the holy Scriptures For neither doe vvee say that men ought to beleeve vs because vvee are in the Catholike Church of Christ or because Optatus Bishop of Millevet or Ambrose Bishop of Millain or innumerable other Bishops of our Communion doe allâ—w this doctrine that vvee hold or becaâ—se in Churches of our Companions it is preached or because that through the vvhole world in those holy places vvhere our Congregations resorted so manie wonders either of hearings or of healing be done vvhatsoever such things be done in the Catholicke Church the Church is not thâ—refore proved Catholicke because these things bee done in it The Lord Iesus himselfe vvhen he vvas risen from death and offered his ovvne bodie to be seene vvith the eies and handled vvith the hands of his Apostles least they should for all that thinke themselves to bee deceaved hee rather iudged that they ought to bee established by the testimonie of the lavv Prophets and Psalmes shevving those things to be fulfilled in him that were there spoken so long before of him And hereupon a little after he saith againe These are the doctrines these are the stayes of our cause vvee read in the Acts of the Apostles of some faithfull men that they searched the Scriptures vvhether the things vvere so or no vvhich they had heard preached vvhat scriptures I pray did they search but the Canonicall of the Lavv and of the Prophets To these are ioyned the Gospels the Epistles of the Apostles the Acts of the Apostles The Revelation of S. Iohn Search all these bring forth some plaine thing out of them vvhereby you may declare that the Church hath remained onely in Affricke So farre Augustine Chrysostome also speaketh to the same effect saying VVhen you shall see the abhominable desolation stand in the holy place that is as he expoundeth it VVhen you shall see vngodly Heresie vvhich is the army of Antichrist stand in the holy places of the Church in that time let them which are in Iurie flie vnto the hills that is saith hee Let them that are in Christendome resort vnto the Scriptures for like as the true Ievv is a Christian as the Apostle saith he is not a Ievv vvhich is one outvvard in like manner the verie Ievvrie is Christianitie the hills are the Scriptures of the Apostles and Prophets But why doth hee command all Christians at that time to resort to the Scriptures Because in this time sithence Heresie hath prevailed in the Church there can bee saith hee no proofe nor other refuge for Christian men desirous to knovv the truth of the right Faith but onely by the Scriptures And the reason hereof he further sheweth For saith he such things as pertaine to Christ the Heretickes also have in their schisme They have likevvise Churches likevvise the Scriptures of God Bishops also and other orders of Clerkes and likevvise Baptisme and the Sacrament of the Eucharist and to conclude Christ himselfe vvherefore he that vvill knovv vvhich is the true Church of Christ in this so great confusion of things being so like hovv shall he knovv it but onely by the Scriptures And afterward againe he saith thus For if they shall looke upon anie other thing but onely the Scriptures they shall stumble and perish not perceiving vvhich is the true Church and so fall into the abhominable desolation vvhich standeth in the holy places of the Church So farre he Now then these being times of Schisme and heresie and of much contention and variance betweene the Protestants and the Papists and the great question betweene them being VVhether of them is the true Church Yea these being the times wherein the verie grand Antichrist himselfe with his armie of Bishops Priests and Clerkes hath place in the world as before in some sort but afterwards is more fully declared It followeth necessarily by this rule of his as also by the former Rule and direction of S. Augustine likewise that all people that bee desirous to know the truth in these times and which is the true Church must resort and betake themselves for the true tryall discerning and deciding hereof vnto the holy Scriptures only for all other waies and courses be uncertaine and unsure and such as whereby a man may possibly and easily be deceived as those ancient Fathers do there expresly teach and affirme And to give you some little tast here also that these be the times of Antichrist and that Antichrist is long sithence come and that the Pope of Rome
That there were few sons like their fathers 4 And here whilest I am speaking of the Canonicall Scriptures I must crave leave to tell you that the Popish Church holdeth divers Bookes to be Canonical Scripture which the old and ancient Church held not to be Canonicall as namely Tobias Iudith VVisedome Ecclesiasticus otherwise called Iesus the sonne of Sirach the Maccabees and the rest which the Protestants with that old ancient Church hold not to be Canonicall for so doth Athanasius affirme of them that non sunt Canonici they be not Canonicall Cyrill calleth them Apocryphall biddeth men reade those XXII bookes of the old Testament Cum Apocryphis vero nihil habeas negotij But with the Apocryphall bookes saith hee have nothing to doe Cyprian or if you will have it so Ruffinus after he had rehearsed the Canonicall Bookes of the old Testament saith Haec sunt quae Patres inim Canonem concluserunt ex quibus fidei nostrae assertiones constare voluerunt Sâ—â—onâ—dunt tamen est quod alij libri sunt qui non sunt Canonici sed ecclesiastici à maioribus appellati sunt ut est sapientia Solomonis alia sapientia quae dicitur filij Sirach Eiusdem ordinis est liber Tobiae Iudith Macchabeorum libri Quae omnia legi quidem in Ecclesus voluerum non tamen proferri ad authoritate 〈◊〉 fidei confirmandam These be they saith he which our Fathers have included within the Canon out of which they would have the assertions of our faith to appeare But yet we must know that there be also other Bookes which be not Canonical but be called of our Ancestors Ecclesiasticall as is the wisedome of Solomon and the other wisedome which is called the sonne of Sirach otherwise termed Ecclesiasticus of the same sort is the Booke of Tobias and Iudith and the Bookes of the Maccabees All which they will indeed have to be read in the Church but not to be alledged to confirme out of them the authoritie of Faith Epiphanius likewise of the Booke of Wisedome and Ecclesiasticus saith that Howsoever they have use and profit in them yet in numerum receptorum non referuntur they are not reckoned in the number of the received books S. Hierome likewise saith that the bookes of VVisedome Iudith Ihesus the sonne of Sirach and Tobias non sunt in Canone be not Canonicall And againe in another place he saith thus Sicut ergo Iudith Tâ—biae Maccabaeorum librâ—s legit Ecclesia sed eos inter Canonicas Scripturas non recipit sic haec duo volumina sapientiae Solomonis Syrach legit ad aedificationem plebis non ad authoritatem Ecclesiasticorum Dogmatum confirmandam As therefore the Church readeth Iudith and Tobias and the bookes of the Maccabees but receiveth them not for canonicall Scriptures so these two Bookes likewise namely the Wisedome of Solomon and Ihesus the sonne of Syrach doth the Church also reade for the edification of the people but not to confirme thereby the authoritie of anie Doctrines or positions in the Church And so also doth Lyranus Hugo the Cardinal affirme Yea and Gregory the great also of the Bookes of Macchabees saith That they be not canonicall And these bookes doth likewise the Councell of Laodicea repell and reiect from being canonicall Whereby observe that when you or anie of your Church alledge anie saying or sentence out of Tobias Ecclesiasticus or the Maccabees or out of anie other Apocryphall writing which is not Canonicall to confirme thereby anie point of Faith or Doctrine that is in question yee doe that which the old and ancient Church alloweth not but utterly disalloweth you to doe as is apparant But moreover the primitive and ancient Church would have the common Praiers and publique Service and Liturgie not in such a tongue as the people understood noâ— but in such a tongue as they might and did understand For Origen saith Graeci Graecis Romani Romanis singulique precantur in propria lingua Deumque celebrant pro viribus The Grecians use Greeke words and the Romanes Romane wordes and men of everie Nation pray and praise God with all their might in their owne mother tongue Yea it was the doctrine of that hereticke Elxay to teach praier in such words or in such a tongue as was not understood Nemo quaerat interpretationem sed solum in oratione haec dicat c. Let no man saith he seeke for the interpretation or understanding of the words but only in his praier let him say these words c. Chrysostome also saith that unlesse the unlearned understand vvhat thou prayest he is not edified nor can give consent to thy prayer But herein I shall not need to spend more time for Lyran himselfe acknowledgeth this point saying In primitiva Ecclesia benedictiones â—aetera communia fiebant in vulgari lingua In the primitive Church blessings and the rest of the common or publique Services were done in the vulgar tongue And accordingly wee all know that it is the rule of the Apostle Saint Paul that all things in the Church should be done to the instruction and edification of the people But in praiers or Service said or celebrated in Latin to such as understand not Latin or in Greeke to such as understand not Greeke or in anie tongue to such as understand not the tongue is no profite instruction or edification at all to the people unlesse it be afterwards interpreted unto them in such a tongue as they understand And yet whensoever it is so interpreted being so done it is but double labour and needlesse expence of time which might better be done and easily remedied by having at first as were fittest the Praiers and Service aswell as the Sermons in such a tongue as the people might understand 5 But why doth your Church of late times further proceed and accuse the holy divine and canonicall Scriptures themselves whereby all questions and controversies in Religion are to be decided and determined of falshood or corruption in the Originals and therefore preferreth the Latin translations which yee call S. Hieromes before those Originals of the Hebrew and the Greeke Be not these strange accusations And doe they not lay a foundation and ground-worke for Atheisme Nullifidianisme and all irreligion For if the Originals be corrupted false and untrue what certaintie is there then left for men on earth to build their faith upon Or can either your Translation which you call S. Ieromes or anie other Translation of the Scriptures be then assured to be right and sound For if the Fountaine de defiled and poisoned how shall cleere pure and sound water run and be found in the rivers that issue and streame from thence If you will say as Gregory Martin and other of your Teachers say that the Greeke Hereticks have corrupted the Greeke text and the Hebrew Heretickes the
of the afflictions of Christ in his flesh for Christs bodies sake vvhich is the Church that is whatsoever yet wanted or remained for him to suffer in whose sufferings or afflictions Christ himselfe is said to suffer and to be afflicted and persecuted for what affliction or persecution is done to anie of his members hee accounteth it as done to himselfe all those sufferings and afflictions whatsoever they were that yet remained for him to beare he was readie willingly to undergoe for Christs bodie sake which is the Church that is for the profit and edification of the Church that it might thereby receive encouragement comfort confirmation strength and boldnesse in the profession of the Gospel I say all this being thus to be intended and understood how iniurious and impious be the Rhemists and other Papists which wrest this Text of S. Paul to prove that one man may merit and satisfie for the sinnes of another supplie his defects in that point As though the sufferings of Christ in his owne person for our sinnes had anie want defect or imperfection in them or as though the sufferings of S. Paul or of S. Peter or of anie other Saints or Martyrs and their bloudshed could or did doe that which the bloud and sufferings of Christ could not or did not doe Is it not a shame and a most monstrous shame for anie so to speake thinke or teach 7 But they here alledge that praier for the dead is mentioned in the booke of Macchabees and consequently that they be tormented in Purgatorie for why else should they be praied for I answer first that praying for the dead is there mentioned as the fact of one particular man onely namely of Iudas which can make no generall law or rule in this case And secondly there is likewise mentioned as by way of approbation in the same booke of the Macchabees the fact of one Razis that killed himselfe and yet for all that it is not of anie godly man to be followed or imitated And therefore as the one is disallowable so likewise may the other be disallowable notwithstanding the Approbation of it in that booke Thirdly Iudas himselfe did not there pray for the dead as thinking their soules to be punished and tormented in Purgatorie there is no such thing mentioned or appearing in the text but to shew that he had hope that they which were slaine and dead should rise again for to that end it was as the Text it selfe declareth But fourthly I answere that the book of the Macchabees is not canonicall Scripture and therefore is not of authoritie sufficient to prove a point of faith necessarily to be beleeved because that booke speaketh it That it is not canonicall appeareth before by the testimonie of the old Church and it doth also appeare by the testimonie even of the Author himselfe that wrote the Booke in that in the end of it he excuseth himselfe and as it were craveth pardon if he have written slenderly meanely Which apparantly sheweth that hee wrote by an humane and not by an undoubtedly divine spirit For the spirit of God is not wont nor needeth to crave pardon nor to excuse himselfe as though he wrote slenderly or meanely Lastly against that your conceit of tormeÌ„ting Purgatorie grounded out of that Booke I may and doe oppose the Booke of VVisedome where it is said directly The soules of the righteous are in the hand of God and no torment shall touch them If no torment shall touch them then doe they not come into anie of your supposed Purgatorie torments Yea although S. Augustine praied for his mother and some other also for their friends departed it is no proofe of your Purgatory inasmuch as such praiers do manie times proceed out of natural humane affection only be used as a token of love wel-wishing to friends departed without anie such beleefe of Purgatorie Which may doth appeare even by S. Augustine himselfe who though he praied for his mother beleeved neverthelesse that she was in peace and rest free from all paine and torment S. Ambrose likewise praied for Theodosius Valentinian and Gratian whom neverthelesse he beleeved to be in peace and rest and in heavenly happinesse You see then that praying for the dead is no prooâ—e for your Purgatorie Howbeit this praying for the dead hath also no commandement example or warrant for it in anie of the canonicall Scriptures and besides it appeareth by the premisses that it can doe the dead no good and therefore it is in vaine in respect of anie good thereby to be done to the dead As for the apparitions of soules which they likewise somtimes alledge to prove their Purgatorie it is a verie Toy and a fable For S. Chrysostome saith it is not the soule of anie dead person but a Divel which faineth himselfe to be the soule of such a one to deceive those to whom he appeareth and he calleth them Vetularum verba Pâ—erorum ludibria Old womens Tales and Childrens toyes And so S. Augustine likewise telleth you that it was not Samuel in verie deed but a Divell in his likenesse which appeared to the witch in King Sauls time And therfore he pronounceth of these things that they be either the Cousenages of Deluding men or vvonders of Deceitfull Devils with which therefore none ought anie longer to be bewitched or deluded CAP. VI. Of workes done upon a good Intention as they be called without a commandement or warrant from God or his word Of workes de Congruo and de Condigno And of workes of Supererogation and how unpleasing they all bee in Gods sight and censure howsoever in respect of men that have use and profit by them they be and may be called good and beneficiall workes SVndrie there be who thinke anie worke of their owne Invention or of others devising to bee a good worke acceptable to God and a point of good service performed to him so long as they have a good meaning or a good intention in it though the worke bee not commanded from God nor warranted by his word But God will not have everie man to doe what seemeth to himselfe good or right in his owne Eyes But vvhatsoever I command you that saith he observe to doe Yea that and That onely must yee doe as your owne latine Translation is Againe he saith I am the Lord your God vvalke yee in my statutes and kâ—epe my iudgments and doe them And nothing doth he more dislike or condemne in his service or worship then when men will be so presumptuous as out of their owne imaginations to suppose and devise what shall bee well pleasing to him For what is this else but for people to goe a vvhoring vvith their ovvne inventions as the Scripture speaketh My thoughts are not your thoughts nor your vvayes my vvaies saith the Lord for as the heavens are higher then
Supper not only a signe but a seale also to everie several particular faithfull man of the full and free remission of all his sinnes and of that immaculat perfect complete righteousnesse which hee hath by and in Christ Iesus Where therefore you may note by the way that the Doctrine of Assurance of Salvation is a most certaine true and undoubted doctrine inasmuch as these verie Sacraments themselves doe assuredly testifie and seale up the same even to everie several and particular faithfull and godly person that receiveth them S. Augustine somtimes useth the word in the large sense and acception but when hee speaketh of Sacraments in the more proper and strict sense he reckoneth them as wee doe saying Haec sunt Ecclesiae gemina Sacramenta These be the two Sacraments of the Church And againe he saith that Christ and his Apostles have delivered unto us a few Sacraments in stead of many Baptisme and the Lords Supper So S. Ambrose likewise treating purposely of the Sacraments speaketh of two as the reformed Churches doe Yea Innocentius the third speaking of them maketh mention of these two which we receive not of the rest which we refuse And even Cardinal Bessarion also saith Haec duo sola Sacramenta in Evangelijs manifestè tradita legimus VVee reade these twoâ—Sacraments onely to be manifestly delivered in the Gospel It is true that Bellarmine proveth the word Sacrament to be sometime given in some writers to the other five but that is as I said before when the word is taken in a general or large signification for anie Signe or token in which case it may indeed more properly be called a Signe then a Sacrament These five therefore namely Confirmation Pennance Matrimony Orders and Extreame unction wee reject from being Sacraments properly and strictly so called the other two namely Baptisme and the Lords Supper wee embrace as being altogether perfect and sufficient not onely to enter and plant a man into the Church but also to cherish increase confirme strengthen and maintaine him in it unto the end and therefore no need is there of anie moe to be Sacraments for anie of those uses ends or purposes 2 First then touching Confirmation It is granted that the Christians in the ancient Church caused their Children after that they came to yeares of discretion to come before the Bishop who examined them in the principles and fundamental points of Religion and instructed them further for their confirmation therein and that this action might have the more reverence and esteeme hee laid his hands upon them and praied unto God for them that hee would encrease and continue the good things that hee had begun in them But howsoever this was a laudable usage yet doth it not follow that therefore it was a Sacrament Yea your maner of Confirmation with Chrisme or Oyle for you make this Oyle to be the outward signe of this your supposed sacrament hath no institution or commandement from Christ therfore it can be no Sacrament for it is well knowne that everie sacrament must have an outward visible signe or element ordained and appointed of God for that purpose as in Baptisme the outward visible signe or element is water and in the Lords Supper the outward visible signes or elements be bread and wine and all these of Gods owne instituting and appointing But what institution or appointment from God can be shewed for this your Chrisme or oyle to be used as a visible signe in Confirmation Iust none at all in Gods booke Inasmuch therefore as this outward visible signe of Chrisme or Oyle used in Popish Confirmation is none of Gods instituting it can be no sacrament It is true that wee finde in the Scripture that the Apostles sometimes used Imposition or laying on of hands but therein wee reade of no Oyle or Chrisme they used Yea moreover by that their imposition or laying on of hands the miraculous gifts of the holy Ghost were given as appeareth in the same places of Act. 8.17.18.19 c. Act. 19.6 which power of giving the miraculous gifts of the Holy Ghost by that meanes is now ceased and is not to be found in the Popish Church at this day nor in anie other Church and therefore should not be attempted Howbeit as touching another kinde of Imposition of hands used in the ordination of Ministers shall be afterwards spoken 3 Concerning Pennance The Papists call it Pennance which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines Poenitentia or rather Resipiscentia and wee call it Repentance which consisteth properly in the change of the mind and affections and not so much in the outward afflicting and punishing of the bodie Yea the outward afflicting and punishing of the bodie anie manner of way howsoever is to no purpose if there be not inwardly a true change of the minde and affections You may call it Pennance if you will externally so to punish the bodie but allowable or good Christian repentance it will never be without a change of the minde and alteration of affections and becomming a new man For Repentance is an outward true godly sorrow for sinnes committed ioyned with fervent prayer unto God for the forgivenesse of them and hath in it an earnest desire purpose and endevour not to commit them anie more and is indeede a dying to sinne and a walking in newnesse of life and is testified by fasting weeping and mourning and by such outward tokens and declarations of it as wee reade of in holy Scripture to be approved Now that this which wee call Repentance and the Papists call Penitencie or Pennance is no Sacrament proper to the New Testament is hereby manifest First because it was in the time of the Old Testament and ever since the time of mans fall and transgression required in all ages and of all persons that they should repent for their sinnes committed Secondly it wanteth a visible signe instituted of God for this purpose to make it a Sacrament such as water is in Baptisme and such as bread and wine is in the Lords Supper and for want of this outward signe also it can therefore bee no Sacrament But Bellarmine saith that Christ instituted the Sacrament of Pennance when after his resurrection he said to his Apostles VVhose sinnes yee remit they are remitted and vvhose sinnes yee retaine they are retayned and he saith further that the vvords of absolution be the outward signe and that the remission of sinnes is the grace therby signified This is farre fetcht to prove it a Sacrament But first I demand of Bellarmine or of anie other How words of Absolution or anie words whatsoever uttered and spoken can be an outward and visible signe Words be audible I know when they be uttered and spoken but how are they visible when they cannot be seene for not audible but visible signes be required to a Sacrament Yea if words uttered by a Pastor or Minister
by this Beast cannot be intended the Romane Heathen Empire although that was also a verie great persecutor of the Saints and peole of God because the Romane Heathen Empire was in Esse and being as everie one knoweth in S. Iohns time and at the time of this Revelation given and so was not this Beast there most specially taken and intended For it is said of this Beast that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascensura est it should afterward arise Secondly this Beast there most specially spoken of and intended to take away all maner of doubt in the case is expressely notified and affirmed in the verie Text it selfe to be the Eight head of the Beast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is octavus est s. Rex and therefore is he farre remote from the time of those old Heathen persecuting Emperors Thirdly consider that this Beast is said to come ex abysso out of the bottomlesse pit and therefore it is the same Beast that is likewise mentioned to come out of the same bottomlesse pit in Rev. 11.7 which persecuted the two witnesses there spoken of and put them to death after the blowing of the Trumpet by the sixt Angell This circumstance of time wherein this Beast was and persecuted the two witnesses being after the blowing of the Trumpet by the sixt Angell even so neere toward the end of the world for under the blowing of the seventh Angell the world is to end Rev. 10. and 7. Rev. 11.15 c. doth also declare that it cannot be intended the Romane Heathen Empire which was before the blowing of the sixt Angell and is so long since ended and expired For the Emperors ceased to be Heathens and became Christians about 300 yeares after Christ in the daies of Constantine the first Christian Emperor Fourthly consider that the second Beast under which Antichrist in respect of his false doctrine counterfeit holinesse miracles and other his spiritual actions is more specially described is all one with him which is often otherwise called in the same Revelation the false-Prophet and remember withall that both the first Beast and this second Beast otherwise called the false-Prophet lived together and were both destroyed together So that the first Beast appeareth to be such a one as is to have a continuance in the world untill the destruction of the second Beast which is the false-Prophet Antichrist and therefore hee cannot possibly be intended the old Roman Heathen Empire no nor yet the hereticall Arian Empire for neither of these were of that long continuance yea they both be long since ended and determined and yet is not Antichrist that false-Prophet destroied Fiftly here observe that this chapter of Rev. 13. and the things therein conteined concerning the Beast be brought in and mentioned after that the seventh Angell had blowne his Trumpet during the continuance of whose blowing the Church of Christ is mightily to prevaile and to be reformed and the Gospell of the kingdome of Christ to flourish and get the upper hand against all adversaries to the conversion at length both of Iewes and Gentiles unto Christ and his religion Wherewithall you may perceive what is the chiefe drift and scope of the whole Booke of the Revelation as touching things future in the Church namely that it is to discover these two things first the estate of the Church as it grew by degrees deformed and corrupted comprised in the blowings of the Trumpets by the first five Angels and untill the sixt Angell also had begun to blow his Trumpet and secondly the estate of the Church as it grew againe by degrees reformed and restored to her first and most ancient puritie Which happie reformation and cleansing of the Church after so long a deformitie and corruptions growne in it did not begin nor was to begin as this Prophecie sheweth untill after the time that the sixt Angel had begun to blow his Trumpet for then and not untill then was the book of the holy scriptures everlasting Gospel opened the truth of Gods religion therin conteined preached Once againe in the world to discover detect the before-hidden fraudes false doctrines and impieties of Antichrist Whereupon followed a measuring of Gods Temple and of the right worshippers therein and some VVitnesses also of Gods truth and religion which did openly shew themselves and were put to death for profession and defence of the same truth After which and after the blowing of the Trumpet by the seventh Angell the reformation and restoring of the Church formerly begun is prosecuted and further augmented and much more and mightily enlarged and to be enlarged Insomuch that the Church of Christ is after this blowing of the Trumpet by the seventh Angell verie splendently described and that shee brought forth masculine and strong children unto God of whom shee travailed in birth untill Christ were formed in them such as neither fraude nor furie of the great red Dragon the Divell could daunt dismay or discourage of which sort were the Albigenses in whose times were verie famous and splendent Churches of valiant and couragious Christians that tooke part with Michael and fought against the Dragon and his Angels in the warres of those times Yea notwithstanding all that those great malignant adversaries of the Church namely the Dragon the Beast and the false-Prophet did or could devise to doe yet for all that did the Church of Christ continue still and encrease and with the Lamb Christ Iesus were there seene standing upon mount Sion 144000 which took part with him and would not remove their station nor be withdrawne from him And after this againe is there record and mention made of these increasing and couragious Christians that still got the victorie over the Beast and his Image and his marke and the number of his name and that sung the song of Moses with much praise and thankesgiving unto God therefore And in the rest of the Chapters following namely in the 16 17 18 19 of the Revelation not onely the true Church is shewed to prosper and prevaile but to the enemies and adversaries thereof be threatned and doe befall the Viols of Gods wrath calamities miseries and destruction in their appointed times But thus it appeareth which was my purpose to shew that the Beast here mentioned as it is most specially and most restrictively taken cannot be meant of the old Romane Heathen Empire nor yet of the hereticall Arrian Empire because both these kind of Empires ceased and were ended long before this time of the blowing of the Trumpet by the seventh Angell Now let us see whether the Germane Empire can be here intended and it is verie manifest also that it cannot for although the Emperor of Germanie be called King of the Romanes and hath the title of Emperor yet hath he not Rome the seate of the old Romane Empire neither hath hee anie Principalitie Headship or Soveraignetie there How then
things Yea this kinde of fasting without praier and without other divine exercises ioyned therewith is nothing else but a meere bodilie diet and altogether a corporal and no spirituall exercise But were fasting never so truly and rightly performed yet why should you account it meritorious or of merit sufficient to take away sinnes or to satisfie Gods Iustice for your sinnes Did it not cost more to redeeeme soules and to satisfie Gods Iustice for them then so have wee not beene often told that it is the Sonne of God and our all-sufficient Saviour and Redeemer that hath with his most bitter suffrings and most perfect obedience satisfied Gods Iustice for our sinnes which wee for our parts were never able to satisfie But againe yee know that true right and christian fastings prayers humiliation mortification and all other duties of obedience wee owe unto God as a debt And how then can the payment or performance of these debts be a satisfaction to Gods Iustice for other debts which wee did likewise owe and have not performed Yea moreover all the duties of obedience which wee owe unto God wee performe with much weakenesse and imperfection ioyned and mixed therwithall and therfore even all our best works and actions bee so farre from meriting or deserving anie grace or â—avour at Gods hands that contrariwise in that respect we had neede to crave mercie and forgivenesse of him even for those defects frailtie weaknesse and imperfections that is intermingled in them 5 As for Christ his fasting fortie daies and fortie nights hee eating nothing all that while as S. Luke testifieth it was Miraculous and therefore not to bee made an example for Christians to imitate For what christians can fast in that sort and live The Rhemists from hence would deduce the Lent Fast or Fast before Easter calling it an Apostolical tradition But this opinion is confuted first by Eusebius who in the fift booke of his historie reciteth an Epistle of Irenaeus to Victor Bishop of Rome mentioning how diversly of divers persons it was observed in that ancient time There bee some saith he vvhich thinke they must not fast but one day others there bee that fast two daies some more and some forty hovvers day and night And this diversitie of fasting saith he commendeth the unitie of faith and religion Dionysius Alexandrinus also sheweth that some fasted sixe dayes before Easter some two daies some three some fower some none S. Basil in his two Sermons of fasting speaking of the fast before Easter telleth us often that this fast lasted not aboue five dayes S. Ambrose in his 34 Sermon saith That in his time there were some which made their Lent to last twentie daies other thirtie by interchangeable weekes But the Church disputing against the Montanists in the tenth chapter of Tertullians Booke of fasts saith That those daies in the Gospel are marked out for fasting daies in which the Bridegrome was taken away that is to say the daies in which Iesus Christ suffered and was in his grave and that all other dayes bee in a mans owne libertie Againe Socrates saith that At Rome they did not â—ast but three weekes before Easter excepting Saturday and Sunday That in Sclavonia Greece and Alexandria they fasted six That in other places they fasted three times five dayes at three several times and that yet neverthelesse they did call this Lent everie one alledging a divers reason That there was also a difference in their fasting touching their meat some absteyning from all living creatures others feeding upon fish onely others eating fowle together with fish and some abstaining from the fruites of trees and from Eggs and some which tied themselves to eate nothing but bread and some that eate no bread at all Whence hee collecteth and inferreth that this fasting is a matter voluntarie and left free to bee used at such times and in such order as everie man shall thinke best and fittest His words for this purpose bee these Since no man can shew anie expresse commandement as concerning this It is evident that the Apostles did leave it to every mans ovvne vvill and pleasure to the end everie man might doe good but not through feare or by constraint And so S. Augustine likewise teacheth and testifieth saying thus I see vvell that fasting is commanded in the Evangelical and Apostolicall vvritings and throughout all the nevv Tastament But upon vvhat dayes vvee should fast or not fast I see no commandement for this neither of Christ nor of his Apostles And so also did the Catholikes tell the Montanists in ancient time saying The Law and the Prophets lasted but till Iohn after which time men fasted as they thought best not for that they vvere so commanded by the Imposition of a new discipline but according as everie man saw his occasion and that the Apostles used to doe thus imposing no burden of solemne and set fasts Yea Montanus the hereticke as Eusebius also noteth out of Apollonius was the first that prescribed Lawes of Fasting You see then that this Lent-fast or fast before Easter is neither a divine ordinance nor an Apostolical tradition Yea Damasus Bishop of Rome in his Pontifical affirmeth that Telesphorus Bishop of Rome did institute it and Telesphorus also himselfe in his Decretal Epistle testifieth the same 6 But touching this matter the storie of Spiridion related by Sozomen is also not unmeet to be remembred to whose house a stranger comming suddenly upon him he commanded his daughter to cover the Table and to set something upon it for the stranger to eate and shee at that time setting certaine flesh-meate upon the Table for him to eate hee answered that he would not as then eate of it because hee was a Christian Then Spiridion replied saying that for this reason he should the rather eate of it for God saith Vnto the cleane all things be cleane and he did eate thereof himselfe to give the other an example to follow Hee did not say eate of it for I have nothing else in the house and so necessitie may excuse you but he alledged a Text of Scripture to assure him of the lawfulnesse to eate of it as being no offence against the Christian Religion and hee himselfe in eating thereof did likewise declare so much The Text which this godly man Spiridion cited is S. Pauls in his Epistle to Titus who saith accordingly that Vnto the cleane all things be cleane But the Rhemists take upon them to answer this Text and say that S. Paul speaketh not of their Churches abstaining from meates which is not for anie uncleanenesse in the creatures but for chastening their bodies and that hee speaketh against the Iewish superstition who now being Christians would not for all that cease to put difference of cleane and uncleane according to the old Law But first whereas they say that this abstinence from flesh-meate in their Church is and serveth for chastisement of their
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
of the elect and eternall life as witnesseth the Apostle who saith Other foundation can no man lay beside that which is laid which is Christ Iesus Yet doth the same Claudius acknowledge that S. Peter received a kinde of primacie for the founding of the Church in respect whereof he termeth him Ecclesiae principem and Apostolorum principem the prince of the Church and the prince or chiefe of the Apostles but he addeth withall that S. Paul also was chosen in the same maner to have the primacie in founding the Churches of the Gentiles and that he received this gift from God that he should be worthy to have the primacie in preaching to the Gentiles as Peter had it in the preaching of the Circumcision and therefore that S. Paul challengeth this grace as granted by God to him alone as it vvas granted to Peter alone among the Apostles and that he esteemed himselfe not to be inferiour unto S. Peter because both of them were by one ordayned unto one and the same ministerie and that writing to the Galatians he did in the title name himselfe an Apostle of Christ to the end that by the verie authoritie of that name he might terrifie his readers judging that all such as did beleeve in Christ ought to be subject unto him It is furthermore also observed by Claudius that as when our Savior propounded the questiō generally unto all the Apostles Peter did answer as one for all so what our Lord answered unto Peter in Peter he did answer unto all therfore howsoever the power of loosing binding might seeme to be given by the Lord unto Peter alone yet without all maner of doubt it is to be knowne that it was given unto the rest of the Apostles also as himselfe doth witnesse who appearing unto them after the triumph of his passion and resurrection breathed on them and said unto them all Receive the holy Ghost whose sinnes ye remit they are remitted unto them and whose sinnes yee retayne they are retayned Lastly as Claudius noteth that the foundation of the Church was laid not only upon S. Peter but also upon S. Iohn so in a certaine Hymne supposed to be written by Secundinus knowne in this country commonly by the name of S. Schachlin in the yeare of our Lord CCCCXLVIII S. Patrick also is thus commended He is constant in the feare of God and unmoveable in the faith upon whom the Church is builded as upon Peter whose Apostleship also hee hath obtained from God and the gates of Hell shall not prevayle against him yea Christ is there said to have chosen him for his Vicar upon earth and as for the titles of Summus Sacerdos and Summus Pontifex the highest Priest and the highest Bishop we finde them in Cogitosus attributed unto the Bishop of Kildare himselfe those titles and prerogatives which the Pope now peculiarly challengeth unto himselfe as ensignes of his Monarchy being then usually communicated unto other Bishops when the universal Church was governed by an Aristocraty Master Campion I know telleth us that vvhen Ireland first received Christendome they gave themselves into the Iurisdiction both spirituall and temporall of the See of Rome but therein hee speaketh without book of the spirituall jurisdiction untruly of the temporall absurdly For from the first legation of Palladius and Patricius who were sent to plant the faith in this country it cannot be shewed out of anie monument of antiquitie that the Bishop of Rome did ever send anie of his Legats to exercise spirituall jurisdiction here much lesse anie of his Deputies to exercise jurisdiction temporall before Gillebertus quem aiunt primà functum legatione Apostolicae sedis per universam Hiberniam saith one that lived in his owne time even Bernard himselfe in the life of Malachias One or two instances peradventure may be alledged out of som obscure authors whose names and times and authoritie no man can tell us newes of but unlesse that which is delivered by Bernard as the tradition that was current in his time can be controlled by some record that may appeare to have beene written before his dayes we have small reason to detract anie thing from the credit of so cleare a testimonie This countrey was heretofore for the number of holy men that lived in it termed the Iland of Saints of that innumerable companie of Saints whose memorie was reverenced here what one received anie solemne canonization from the Pope before Malachias archbishop of Ardmagh and Laurence of Dublin who lived as it were but the other day We reade of sundry Archbishops that have beene in this land betwixt the dayes of S. Patrick and of Malachias what one of them can be named that ever sought for a Pall from Rome Ioceline indeed a late Monke of the abbey of Furnesse writeth of S. Patrick that the Bishop of Rome conferred the Pall upon him together with the execution of legatine power in his roome But he is well knowne to be a most fabulous author and for this particular Bernard who was his ancient informeth us farre otherwise that from the very beginning untill his time the metropoliticall see of Ardmagh wanted the use of the Pall. And therefore Giraldus Cambrensis howsoever he acknowledgeth that S. Patrick did choose Ardmagh for his seate and did appoint it to be as it were a metropoliticall see and the proper place of the primacie of all Ireland yet doth he affirme withall that in verie deed there were no Archbishops in Ireland but that Bishops onely did consecrate one another untill Iohannes Paparo the Popes legate brought foure palls thither in the yeare of our Lord 1152. Gelasius was then arcbishop of Ardmagh who dyed in the yeare 1174. at which wee finde this note in our Annales This man is said to be the first Archbishop because he used the first Pall. But others before him were called Archbishops and Primates in name only for the reverence and honour of S. Patrick as the Apostle of that nation The same time that the foure Archbishopricks were established by Iohannes Paparo our Bishopricks also were limited reduced unto a fewer number whereas at the beginning they were verie many for we reade in Nennius that S Patrick founded here 365. Churches and ordayned 365. Bishops beside 3000. Presbyters and in processe of time were daily multiplied according to the pleasure of the Metropolitan so farre that every Church almost had a severall Bishop whereof Bernard doth much complaine in the life of Malachias For in erecting of new Bishopricks the Pope was no more sought unto here then in the nomination and confirmation of the Bishops themselves all matters of this kinde being done at home without relation to anie forraine authoritie The ancient forme of making a Bishop is thus laid downe by Bonifacius archbishop of Mentz in the life of Livinus When Menalchus
literaâ— Petiliani lib. 2 cap. 38. Aug. ad Vincen. Epist. 48. Retract 2.5 Christian kings may compell their subiects though not to faith yet to the outward meanes of faith And it is the body only and not the soule or conscience that they coÌ„mand and compell August in Epist. 50. 204. August Epist. 48. Retract lib. 2. cap. 5. August contra Crescon lib. 3. cap. 51. Seâ— these Texts fully answered in the third part of this booke Cap. 2. sect 5. Cusanus de Cath. Concord lib. 2. cap. 13. Aeneas Sil. li. 1. de gestis Basil. Concil Gerson Serm. pro viagiâ— Reg. Rom. direct 1. Valla. Cont. Don. Constant. Volateran in vita Const. Antonin 1. part l. 8. c. 2. Ser. iniquit Catal. in practic cancel Apostol Balbus de Coron ad Carol. 5. Concil Carthag 6. c. 3. Concil Affâ—is c. 101. 105. 92. Concil Milevit c. 22. Bellarm de Rom. pont lib. 2. cap. 14. 2. Tom. Concil in Decret Pelag 2. Tom. 2 Concil edit Bin. pa. 693. Gregor lib. 4. Epist. 34. â—pist 32. Epist. 36. Epist. 34. 38. Epist. 24. Observe well this reason amongst the rest Lib. 6. Ep. 30. Paul Diacon lib 4. de gestis Longobard cap. 37. Ab. Vsperg Chronic. Platin. Boniface 3. Otho Frising li. 5. c. 8. Chron. c. Bellarm. de pont Rom. cap. 17. Iustinian in Epist. ad Ioh. 2. Idem Co de sacros Ecc. Iustin. Co de summa Trinit lib. 7. De Episcop audientia 2. certissime Novel 3.5.7 Idem Novel 2. sequent Concil Calced Concil Nic. 2. Act. 2. Conc. Nic. ca. 6.7 Conc. Constant. 1. can 5. Conc. Chalced. Actio 16. The Decrees of ancient generall Councels against the Popes Supremacie Concil Constantinopol 1. canon 5. Concil Constantinopol 6. canon 36. Cusan Concord li. 2. c. 34. 20. The Popes Supremacie over Councels is of a verie late standing condemned by Councels Naucl. gener 47 Gerson de Au Papae Câ—â—â—il Constan. Sess. 5. Concil Basil. Sess. 38. 33. The Popes Supremacie over Kings Princes most abhominable Prov. 8.15 Dan. 4.29 Revel 19.16 Matth. 16.19 Aug in Psa. 124. Bellarm lib 5. ca. 7. de Râ—m Pont. Râ—m 13.5 Tertull. in Apolog cap. 37. Tertull. Apolog. cap. 30. Sigebert Chron. An. Dom. 1088. New Trayterous opinions Vincent in spec Histor. lib. 15. cap. 84. Gre. Vesper haeretico polit pag. 159. Marian. de rege regis Institut cap. 6. c. Theod. hist. lib 2. ca. 16. Niceph. lib. 26. ca. 17. Platina Sigeâ—ertus t. Theodor. lib. 1. cap. 19. Rom. 13.4 Grego Ep. lib. 2. cap. 100. 10â— Gregory the great Bishop of Rome subiect to the Emperor and at his command Anastatius Platina Lib. pontif Diaconus Optat. contra Parm. lâ—b 3. It is a point of madnesse to say or hold that a Christian King may not deale in matters Ecclesiastical by the testimonie of Optatus August Ep. 50. A Christian King maâ— make Lawes concerning matters Ecclesiasticall A Christian King may make CoÌ„missioners in Ecclesiasticall causes Optat. lib. 1. August Ep. 162. 16â— Euseb. lib. 10. cap. 5. A Christian King may have Appeales made unto him in a cause Ecclesiasticall Miltiades a Bishop of Rome subiect to the Emperor at his command Act. 25.11 12. Concil Affrican cap. 92. Appeales in ancient time not allowed to be made to the Bish. of Rome Concil Milevit cap. 22. Malmesbury lib. 1 de gest pont Angliae Hoveden Hen. 2. Theod. lib. 5. c. 7. Sozom. lib. 7. c. 7. Theod. li. 1. c. 7. General Councels called in ancient time by the Christian Emperors and not by the Popes Evagr. l. 1. c. 3. Conc. Calc Act. 1. zon tom 3. pag. 39. Cusan de Concor lib 2. cap. 25. Socrat. lib 5. in Prooemio Bellar. de Concil lib. 1. cap. 13. Leo Epist. 9. Leo Epist. 24. Epist. 26. Epist. 23. Leo Epist. 59. Leo a Bishop of Rome subiect to the Emperor and at his command 1. Kin 2.27.35 Zozom l. 7. c. 8. Plat. Sigeb A Christian King may nominate appoint Bishops of Diocesses Provinces Malmesbur de gestu Pont. Angl. lib. 1. pag. 205. Ibidem lib. 1. pag 205. Lib. 1. pag 204. Malmesb. de gest Reg. Angl. lib. 2. pag 45. De gestis Pont. Angl. lib. 2. pag. 242. p. 257. Metrop Grantz lib. 2. cap. 29. The Christian Emperors in ancient time had power to place and displace Popes The Act is of 1. Eliz cap. 1 in England and of 2. Eliz. cap. 1. in Ireland Euseb. in vitae Const. lib. 3. Conc. Const. 5. Conc. Chalced. Actio 3. Emperors and consequently Kings within their Dominions are to ratifie and confirme the Decrees of Councels before they be put in execution Aser Menevensis praefat ad Alfred Concil Mogunt in praefat Bin. t. 3. p 462. Bin. t. 3. p. 631. Concil Emerit ex Garsia Louisa sect 23. Bin. t. 2. pag. 1183. Gars in not in Concil Emer Calvin in Amos 7.13 Praefat. in Centur 1 Sam. 15.17 Chrysost. ad pop Antioch hom 2. Statute of 5. Eliz cap 1. Ract Crowne 8. 1. Thess. 5 12. Heb 13.17 2. Cor 5.20 Matth. 28.20 Ezech. 20.18 19. 2. Kin. 18.40 41. Matth. 7.15 1 Ioh. 4.1 Matth. 15.14 2. Thess. 2.3 4 5 6 7 8. 1. Tim. 3.16 Matth. 13.30 2. Thess. 2.7 1. Ioh. 2.18 1. Ioh. 4.3 2. Ioh. 7. 2. Thess. 2.8 Revel 10.2.8 9 10 11. Rev. 9.13 c. Rev. 10.2.8 9 10 11. Rev. 10.7 Rev. 11.15 16 17 18. Revel 2.13 2. Thes. 2.4 Revel 11.12 Rev. 18.4 Rev. 11.12 c. Rev. 11.2 M White in his his Booke called The way to the true Church In opere imperf in Matth. 49. 2. Sam. 16.11 1. Tim. 1.13 Cyprian in Psalmo Ad quid justificationes meas assumis testamentuÌ„ meum per osâ— tuum c. In vita Bernard Bern. in Cantic Card Contaren Tract de Iustificatione Pigâ— de fide Iustificatione Colon. in Antidag 1. Cor. 3.10 11 12 13 14 15. Aug. lib. 1. cont Iulian. Pelag. cap. 6. Greg Niss de hom opific. ca. ult Luke 23.40 41 42 43. Bellar. de Iustificat lib. 5. c. 7. Bern. de cons. ad Eugen. lib. 2. cap. 2 lib. 6. cap. 3 cap. 8. Epist 42 ad Hen. Archiepisc. Seâ—onensis apud Hugon in postill super Iohan cap. 1. Epist. 125. Concil Rhemens sub Capeto eius filio Epist. Leodiensis Ecclesiae ad Paschalem 2. in 2. volumine Conciliorum Acta vita Paschalis Sigon lib. 9. de regno Itâ—l Radevie in Appendice Frisingensis Avent in Boiâ—rum histor In oratione Archimistae ad Proceres Imperij Petrus Blessens in Epist. ad queÌ„dam officialem Sigeb â—onach Gemblacens apud Aventin de Tyran Pontificiâ— Guilielm Episc. Paris lib. de Collat. Benefic Henric. de Erphordia de Haiabalâ— circa Ann. 1345. Petrarch lib. Epist 14 epist. 17. epist. 19. Nicho. Oresmus in Orat. habit coram Papa Vrban 5. Iohan. de rup sciss in lib. prophetico cui
the sacred and canonicall Scriptures this is not as Papists affirme to make a private spirit or anie private man but a Divine spirit even God himselfe speaking in those his sacred and canonicall Scriptures to be the Iudge in the matter To whose voice and judgement all Churches Men Angels and all creatures must stoope and obey And therefore as I said before all the insolencie and most intollerable pride and arrogancie that is in this case is not in those who for their owne safetie and securitie make search and examination but in such Bishops Pastors and Teachers as will not endure this triall and examination of their doctrines by those Scriptures Pure and uncounterfeit gold will endure the Touch-stone but no marvaile though the drossie corrupt and unsound doctrine of Poperie will not admit of such a course 2 But you say the Church cannot erre that therefore you may boldly and confidently relie and build thereupon without anie further search or examination Howbeit you should first find out and know which is the Church that cannot erre before you relie so confidently upon it For you will easily and readily grant that the false Church may erre And indeed the Text that you alledge where S. Paul calleth the Church Columnam firmamentum veritatis the Pillar and ground of Truth sheweth that he speaketh not of anie false but of the True Church namely as himselfe expresseth of that which is the Church of the living God His words put all together be thus These things I vvrite unto thee saith hee to Timothy trusting to come shortly unto thee But if I tarry long that thou mayest yet know how thou oughtest to behave thy selfe in the house of God vvhich is the Church of the living God the pillar and ground of Truth In these words thus rehearsed by mee that ye might the better observe them consider that Timothy who was the Teacher and overseer of this Church at Ephesus had his direction and instruction from the writings of S. Paul the Apostle for so he saith These things I vvrite unto thee c. The Church then which is the ground and Pillar of Truth appeareth even by this verie Text to be such a one as receiveth her instructions and directions from the sacred and canonicall Scriptures whereof those Apostolicall writings of S. Paul to Timothy be a part From whence therefore you may rightly conclude this which we hold namely that so long as anie Church followeth and is guided by these holy and canonicall Scriptures it is the pillar and ground of Truth and doth not erre or goe astray but if it decline from them and goe another way it doth and must then needs fall into error Howbeit if when you say The Church cannot erre you meane it of the whole universall Church of Christ that is of all and everie one of the faithfull members thereof it is true that cannot erre totally nor fundamentally that is to say All and everie one of those faithful members of Christ as Panormitan and the Glosse also upon the Canon Law have before told us cannot erre in such points as be necessarily required to salvation for Gods Church shall never utterly perish or be extinguished but that in some or other it shall continue to the worlds end and consequently so must the saving faith thereto belonging But if you meane it of anie visible particular Church such as is the church of Rome the Church of Ephesus the Church of Corinth or anie such like it is as cleere that may erre and goe astray yea and fall from God to Idolatry and false worship Were not the people of Israel in times past the true Church of God and yet did even that Church erre fal verie grievously even unto Idolatrie and false worship when they and Aaron also the high Priest with them made the Golden Calfe and did worship before it And manie sâ—ch declinings and falls from God to Idolatrie and false worship in that people are sundrie other times likewise to be found in the old Testament But besides what is now become of the seven Churches in Asia mentioned in the Revelation of S. Iohn which were once the true Churches of Christ Hath not Turcisme and Paganisme overflowed and drowned manie that in former times were famous Christian Churches Yea did not God himselfe also sometime complaine even of that Church and Citie of Ierusalem saying thus How is the faithfull Citie become an Harlot No marvaile then is it though Rome which was once a faithfull Citie and a true spouse of Christ be now long since fallen away and become an Harlot even the vvhore of Babylon as was long agon prophesied and foretold of her that she should be For neither was it anie more impossible for her to degenerate into Antichristianisme then it was for sundrie other Christian Churches and cities to degenerate and to be turned into Turcisme or Paganisme Yea S. Paul also hath long since prophesied and foretold of this great Apostasie or departure from the right faith and religion which hath now of a long time so amply prevailed in the world under the head of that Apostaticall and Antichristian kingdome the Pope of Rome and therefore this ought not now to seeme anie new or strange thing unto anie Christian. 3 Howbeit ye usually alledge these namely universalitie antiquitie perpetuitie unitie succession of Bishops and doing of Miracles or vvonders amongst you to bee markes of the true Church But first if by universalitie ye meane that faith doctrine and religion which was taught universally in the world by the Apostles of Christ and at his appointment Wee tell you that yee are farre from that universalitie For that faith doctrine and religion which was taught universally in the world by the Apostles is comprised in the sacred and canonicall Scriptures and is the same that wee hold and not you as appeareth by conferring and comparing both the religions with those Scriptures But moreover remember that the great Whore of Babilon as shee is called sate upon many waters that is ruled over manie people and multitudes and nations and tongues as the text it selfe expoundeth it And it is further said that with that VVhore the Kings of the earth have committed fornication that the Inhabitants of the earth were drunken with the wine of her fornication Yea it is again said That all Nations have drunke of the vvine of the vvrath of her fornication the Kings of the earth have committed fornication vvith her Behold here the universalitie belonging to your Church which being thus foretold the event being correspondent none should with such universality be any longer deluded As for Antiquitie unlesse truth and true religion be ioyned with it which is not in the Popish Church it is but Vetustas erroris Antiquitie of errors as S Cyprian rightly calleth it Yea Antiquity of the ancientest date our religion hath and not yours for