A friendly advertisement to the pretended Catholickes of Ireland declaring, for their satisfaction; that both the Kings supremacie, and the faith whereof his Majestie is the defender, are consonant to the doctrine delivered in the holy Scriptures, and writings of the ancient fathers. And consequently, that the lawes and statutes enacted in that behalfe, are dutifully to be observed by all his Majesties subjects within that kingdome. By Christopher Sibthorp, Knight, one of his Maiesties iustices of his court of chiefe place in Ireland. In the end whereof, is added an epistle written to the author, by the Reverend Father in God, Iames Vssher Bishop of Meath: wherein it is further manifested, that the religion anciently professed in Ireland is, for substance, the same with that, which at this day is by publick authoritie established therein. Sibthorp, Christopher, Sir, d. 1632. 1622 Approx. 1483 KB of XML-encoded text transcribed from 305 1-bit group-IV TIFF page images. 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A12211) Transcribed from: (Early English Books Online ; image set 2558) Images scanned from microfilm: (Early English books, 1475-1640 ; 1083:5) A friendly advertisement to the pretended Catholickes of Ireland declaring, for their satisfaction; that both the Kings supremacie, and the faith whereof his Majestie is the defender, are consonant to the doctrine delivered in the holy Scriptures, and writings of the ancient fathers. And consequently, that the lawes and statutes enacted in that behalfe, are dutifully to be observed by all his Majesties subjects within that kingdome. By Christopher Sibthorp, Knight, one of his Maiesties iustices of his court of chiefe place in Ireland. In the end whereof, is added an epistle written to the author, by the Reverend Father in God, Iames Vssher Bishop of Meath: wherein it is further manifested, that the religion anciently professed in Ireland is, for substance, the same with that, which at this day is by publick authoritie established therein. Sibthorp, Christopher, Sir, d. 1632. Ussher, James, 1581-1656. [48], 418, 100 p. Printed by the Societie of Stationers, Dublin : 1622. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Royal supremacy (Church of England) -- Early works to 1800. 2005-02 TCP Assigned for keying and markup 2005-05 SPi Global Keyed and coded from ProQuest page images 2005-06 Judith Siefring Sampled and proofread 2005-06 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A FRIENDLY ADVERTISEMENT TO the pretended Catholickes of IRELAND : Declaring , for their satisfaction ; That both the Kings SUPREMACIE , and the FAITH whereof his Majestie is the Defender , are consonant to the doctrine delivered in the holy Scriptures , and writings of the ancient Fathers . AND CONSEQVENTLY , That the Lawes and Statutes enacted in that behalfe , are dutifully to be observed by all his Majesties subjects within that Kingdome . By CHRISTOPHER SIBTHORP , Knight , one of his Majesties Iustices of His Court of Chiefe Place in IRELAND . IN THE END WHEREOF , IS ADDED An Epistle written to the Author , by the Reverend Father in God , IAMES VSSHER Bishop of Meath : wherein it is further manifested , that the Religion anciently professed in Ireland is , for substance , the same with that , which at this day is by publick Authoritie established therein . DUBLIN , Printed by the Societie of Stationers . 1622. TO THE HIGH AND MIGHTY KING , IAMES , BY THE GRACE OF GOD , KING OF GREAT Britanne , France , and Ireland , Defender of the FAITH , &c. CIvill Iustice ( most Gracious Soveraigne ) and Externall Peace , be , as all confesse , two things , in everie Common-weale , much to be honoured and highly respected : but they are then , doubtlesse , of best and worthiest esteeme , and most blessed of GOD , when , together with them , Gods Religion flourisheth , and the Supremacie of Kings and Princes , within their owne Dominions , is also , as one of his sacred ordinances , duly reverenced and obeyed . For , in the diligent observance of Gods ordinances , added to civill Iustice and externall Peace , it is ( as your Majestie best knoweth ) that the solid , durable , and complete Happinesse of every Kingdome , especially that professeth God and his word , consisteth . Howbeit , concerning points of civill Iustice , and , externall Peace , I shall not neede , here , to speake anie thing : because in those two points , and generally in all matters Temporall ( as they be called ) the pretended Catholicks of this your Majesties Kingdome , doe already , of themselves , willingly professe and yeeld a very good conformitie , without any opposition or contradiction . I wish , they did also shew , ( as of right they ought , and upon better information received , I trust they will ) the like good conformity , as touching the two other points ( which be , indeed , points of the greatest & highest importance ) namely , concerning your Majesties Supremacie , and the Religion : in which two points , it is , that their great defect , and unconformitie , appeareth . The cause hereof , they alledge to be their Conscience , and so I also conceive it : But what maner of conscience it is , themselves should more seriously consider . For if it be ( as it is indeed ) not a right , but a wrong and an erring conscience , all men will grant , that such a conscience ought to be rectified and reformed , and not persisted in . If then , matter sufficient to satisfie their consciences , in these points , shall be shewed unto them , it is as much as they can desire : and from thenceforth , they must eythe● be conformed , or else be held utterly unexcusable , as having after that , nothing further left to alledge or pleade for themselves in the case . This therefore is the thing that I have here attempted & endevoured to do & perform , as I was able , and as my other imployments in the affaires of the Cōmon-weale , would permit me . I confesse , that it might have been much better done by sundry , and innumerable others , that be farre more learned , and have also much more leisure for these things then I : and that much more might likewise have beene spoken in every severall and particular point , then is here by mee delivered : But as I could not , nor desired to speake all , but so much as might suffice ; so neyther doe I doubt but there will here be found matter sufficient , ( if not redundant ) to give contentment & satisfaction to the conscience of any , that will be reasonable and equall , and not suffer himselfe to be transported or caried away with prejudice , or with perverse or partiall affection . The VVorke , is , I grant , in respect of mee , in no sort worthy your Majesties view or patrocinie : yet in respect of the matter therein handled , it being the cause of no lesse then of God himselfe , and of his Church , and of all Christian Kings in generall ( if they all knew , or would take notice , of that which of right belongeth to them ) and it being your Majesties owne cause more specially and particularly : I thought it meetest , and my bounden duetie , to dedicate it ( as here in all humble submission I doe ) to your most excellent Majestie . The Almightie evermore keepe and preserve your Highnesse , to the great glory of his Name , the further comfort of his Church , and of all your Majesties Dominions , the most ample propagating of his religion , and the confusion of all false and Antichristian Doctrines , and to your owne everliving honour in this world , and everlasting felicitie in the world to come , through Iesus Christ. AMEN . Your Majesties most humble subject , and servant , ( though unworthy ) Christopher Sibthorp . The Preface , TO THE HONORABLE , VVORSHIPfull , and the rest of the pretended Catholikes within the Realme of Ireland . IT is cleere , and out of all question ( noble Lords , and worthy Gentlemen ) that the one side , namely , either the Protestants , or , the Papists , be , and must needs be , mightily mistaken , and strongly deluded ; whilst they be both so confident , and yet so contradictorie and repugnant in their severall Religions & opinions : but where , and on which side , this strong Delusion is , S. Paul hath foretold long agon , and it will hereafter be more fully declared . In the meane time , some peradventure will take exception to this Work , for that it is not done by a professed Divine , but by one of another profession : Indeed , I must confesse , that in respect of learning , and all other abilities , and conveniences , it might , by manie degrees , have beene much better performed by such a one , then by mee , who am the meanest of manie thousands . For which cause it was , that I sollicited , and that verie earnestly , a learned professed Divine of my acquaintance , to have undertaken the Worke ; but Hee whom I thus requested , finding himselfe to be otherwise much busied and employed , had no leisure to intend it : by reason whereof , the burthen of it then returned and rested upon my weake selfe . Howbeit , as I presume nothing of my selfe ( for neither is there anie cause I should ) so neither doe I distrust or despaire of the strength of the Almightie : whose direction and assistance I therefore most humbly implore to enable mee , in this so weighty a businesse , wherein I am , otherwise , of my selfe , utterly unable , and altogether defective . Now then , howsoever it is granted , that it might have beene much better done by a learned professed Divine : yet thereupon it followeth not , that therefore it is either unlawfull or unbeseeming Mee , or a man of another profession , to intermeddle in it . For , first , it is well knowne that manie ( with whom neverthelesse I neither doe , nor is it meet I should , compare my selfe ) have written , and that verie commendably , even concerning Divinitie , who were themselves no professed Divines . Secondly , I must crave leave to say , that I find not Popery , how subtill or sophisticall soever it be , to be of anie such puissance , but that a man of meane learning , armed with the strength of the divine Scriptures , may easily ruinate and overturne it . Thirdly , those that oppugne the Religion , & His Majesties Supremacie , what doe they else but oppugne therewithall ( as they must needs , at least inclusively ) the Lawes and Statutes of the Kingdome , whereby they are both established ? And what reason then , can bee shewed , why hee that is a Lawyer by profession , may not defend and maintaine the Lawes and Statutes of the Realme , in those two great points especially , wherein they be so unjustly and causelessely oppugned ? But when I consider my selfe further to be a servant ( though unworthy ) to his most excellent Majestie , and that in so high and eminent a Court as His Maiesties Bench is ; beside my profession , the duetie of my place also tyeth mee to defend his Maiesties Supremacie , as being a thing properly app●rtayning to his verie Crowne and Regall dignitie . And doth not , moreover , the Oath of Supremacy to His Majestie , which I have taken , necessarily binde mee hereunto ? Yea even for this verie cause , that I am a subiect to his Maiestie , though there were no other reason , doe I hold my selfe in duetie , tyed , to my power , to uphold and maintain that his Regall Supremacie . For if everie good childe will maintaine the right and Authoritie of his Father , and everie good servant the right and Authoritie of his Lord and Master , ought not everie good subiect to maintaine the right and Authoritie of his Soveraigne Lord and King ? And as touching the Religion , if there were no other reason but this , that I am a Christian by profession ( though no professed Divine ) doe I hold it for that verie cause , not onely well beseeming mee , but my duetie likewise , according to such measure of knowledge and abilitie as God hath given mee , to defend and maintaine the true and Christian Religion I professe , against that which is untruly called the Christian and Catholike , and is , indeed the false , erroneous , and Antichristian . For whereas some have a conceit , that not Lay men at all , but Clergie men only , and such as be of the Ecclesiastical Ministerie , should meddle with the Scriptures , and matters of Religion , it appeareth to be a verie vaine conceit , and an untrue opinion : because S. Paul directly requireth , even of Lay Christians ( as well as of others ) that the Word of Christ should Dwell in them , and that not poorely , or in a small or slender measure , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , richly , plentifully , or abundantly . Whereupon Primasius saith , that , Hence wee learne , that the Lay people ought to have the knowledge of the Scriptures , and to teach one another , not onely sufficiently , but also abundantly . And therefore are they further expressely charged , to admonish , exhort , and edifie one another : yea , to contend , and not onely to contend , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , earnestly to contend for that faith which was once given unto the Saints . And doth not God himselfe also command thus ? Thou shalt not hate thy brother in thy heart , but Thou shalt in anie wise rebuke thy neighbour , and not suffer sinne to be upon him . Agreeably wherunto , would not S. Iames likewise have all Christians to labour the conversion of such as be in error , and goe astray ? telling them for their better encouragement in this matter , that , if any doe erre from the truth , and another convert him , let such a one know , that he which converteth a sinner from the error of his way , shall save a soule from death , and cover a multitude of sinnes . You see then what duties , in respect of the good of others , as well as of himselfe , be required even of a lay person , in matters concerning God and his religion . And indeede , verie strange it were , if lay Christians should be tyed in charitie to take care of mens bodies , and yet should in no sort be permitted to have anie care , or to shew anie Christian charitie or affection , in respect of their soules , and the good and safetie of them . It is true , that no man may take upon him the office and function of Bishops , Pastors , or other Ministers of the Word , without a lawfull calling or ordination first had and obtayned : but although a lay man may not therfore preach , minister the sacraments , nor do anie such acts as be proper and peculiar to those that be Ecclesiasticall Ministers , yet in such things as be not proper and peculiar unto them , but be acts and duties common with them , to other Christians , a Lay man may lawfully intermeddle . It is likewise true , that the knowledge of Gods Word ( and consequently of Divinitie ) doth in a more exact , and more plentiful , and fuller maner and measure , and chiefly , belong to those that be professed Divines and of the Ecclesiasticall Ministery : but thereupon it followeth not , that therefore it belongeth onely to them . As also , although those of the Ecclesiasticall Ministery , are to teach and instruct the Lay people out of the Scriptures , and that the Lay people are to learne what they rightly teach from thence : yet neither doth it thereupon follow , nor is that anie argument , or impediment , but that the Lay people may neverthelesse reade , and get knowledge in the Scriptures , and thereout learne what good they can also , even by their owne industry , diligence , and endevour . We reade of Aquila , and Priscilla his wife , that they were by their Trade , Tentmakers : and that Apollos was a man eloquent and mightie in the Scripture● ▪ yet so skilfull , learned & expert were those two , name●ly , not onely Aquila , but Priscilla also his wife , in the Word of God , as that they tooke unto them the same Apollos , and expounded unto him The Way of God more perfectly . All men know , that Kings , Princes , and such like civill Magistrates , be none of that Order of the Ecclesiasticall Ministery , and yet of them it is specially required , that they reade the Scriptures & Book of God , and that they be verie diligent and conversant in it . For God expressely requireth of a King , that , When hee shall sit upon the Throne of his Kingdome , He get him the Book of his Law , and chargeth him to reade therein , all the Dayes of his Life , that he may learne to feare the Lord his God , and to Keepe All his Words and ordinances , not turning from them , eyther to the right hand or to the left : That so he may prolong his Dayes in his Kingdome , Hee and his Sonnes after him . And to Iosuah , a civill Magi●●●ate , hee likewise giveth this charge and commandement , saying : Let not This Booke of the Law , depart out of thy mouth , but Meditate therein Day and Night , that thou maist Observe and Doe according to All that is written therein : for then shalt thou make thy Way prosperous , and then shalt thou have good successe . Was not the Treasurer to Candace ( Queene of the Ethiopians ) also a Lay man , and not of the Order of the Ecclesiasticall Ministerie ? and yet did he reade Esaias the Prophet , ( which is a part of the holy Scriptures ) as hee was returning homeward , and sitting in his Chariot , and was in no sort reproved for the same , but well allowed therein , and had a blessing therupon sent unto him from God. Is it not likewise recorded of those noble Christians at Berea , to their great honour , that they received the Word of God with all readinesse of minde , quotidie scrutantes Scripturas , searching the Scriptures Daily ? And were not Lay persons also comprised amongst those to whom Christ Iesus himselfe said thus ? Scrutamini Scripturas : Search the Scriptures . Yea , doth not God himselfe further give a direct commandement that the Booke of his Law , and of the Religion and ordinances therein conteyned , should be read , published and made knowne to All , even to Men , Women , and Children ? And doth hee not moreover say , of that his Word , commandements , and ordinances , in this sort ? They shall be in thy heart : and thou shalt teach them diligently unto thy children : and shalt talke of them , when thou sittest in thine house , and when thou walkest by the way , and when thou liest downe , and when thou risest up . Yea , is he not pronounced blessed , that hath his delight in the Law of the Lord , and that doth meditate therin Day & Night ? Timothy , even whilst he was a childe , was conversant in this Booke of God , the holy Scriptures : for so S. Paul expresly testifies of him , that he knew the holy Scriptures of a childe , and for his further encouragement therein , saith , that those holy Scriptures be able to make him Wise unto Salvation . S. Iohn also writeth one of his Epistles ( which is a part of the sacred and canonical Scriptures ) expressely and by name , to an elect Lady and her children : which hee would never have done , if it had not beene both lawfull and laudable , even for vvomen and children also that be of capacitie , as well as for others , to reade the Scriptures , and to know them . How shall a young man clense his Way ? even by taking heed thereunto according to Gods Word , saith the Psalmist . According whereunto , it is againe required of all , that they remember their Creator in the dayes of their youth . Origen also , from his childehood was taught in the Scriptures , and learned them without Booke , and questioned with his father , Leonides , an holy Martyr ( who ioyed therin ) about the difficult sentences of the same . Macrina , S. Basils Nurse , likewise taught him the Scriptures , of a childe . And S. Hierome writeth of Paula a Gentlewoman , how shee set her maides to learne the Scriptures . Yea , manie of his writings be directed to women , commending their diligence and labour in the Scriptures , and encouraging them therein , as namely to Paula , Eustochium , Salvina , Celantia , &c. Theodoret also testifieth of the Christians that lived in those ancient times , thus : You shall everie where see ( saith he ) these points of our faith to be knowne and understood , not onely by such as be Teachers in the Church , but even by Coblers , and Smiths , and Websters , and all kinde of Artificers . Yea , all our vvomen , not onely they which are Booke-learned , but they also that get their living with their Needle : yea , ●●●id-servants , and vvaiting vvomen , and not citizens onely , but husbandmen also of the countrey , be verie skilful in these things . Yea , you may heare amongst us , Ditchers , and Neatheards , and Wood-setters , discoursing of the Trinitie , and of the creation &c. S. Chrysostome likewise exhorteth all sorts of men , to reade the Scriptures , and to call their neighbours to the hearing of them . Hee also taketh away the vaine pretences and excuses of them , who alledged that they were secular and Lay men , and had wife , children , and family to looke to , and desireth them that they would not so deceive themselves , saying : that They which be entangled with such cares , have the more need to seeke remedie by reading the holy Scriptures . Againe , he saith : It is no excuse , but a fault , to say , I have not read what S. Paul saith . And therefore hee saith further : Audite , obsecro , seculares omnes &c. Heare , I beseech you , all yee that be secular or lay-men : provide you Bibles , which be medicines of the soule : if you will nothing else , yet , at least wise , get the New Testament , the Apostle , the Acts , the Gospels , which be continuall and diligent Teachers . It is then more then manifest , that the reading , searching , and knowledge of the Divine Scriptures , is permitted and belongeth not only to those that be of the Order of the Ecclesiasticall Ministerie , but even to those also that be not of that Order : as namely , to Kings , Princes , civill Magistrates , to old , to yong , to men , to women , to children , and generally to all sorts of people , and that to this end , to benefite others , aswell as themselves , as they shall be able . For , as God giveth not worldly wealth or earthly blessings and gifts , to anie man for his owne private use and behoofe onely , but that he should communicate and distribute of the same unto others : so neither doth hee give his spirituall gifts or graces to anie , to hide or keepe the● only to himselfe , but to extend and impart them to the profit also of others . As likewise no man lighteth a candle , to put it under a bushell , but on a candlestick , that it may give light to others that be in the house , aswell as to himselfe . Yea , the manifestation of the Spirit is given to everie one , to this verie end , to profit others withall aswell as himselfe , as S. Paul again directly teacheth . Although then everie man cannot be a professed Divine , yet it is evident , that eveey man ought to be a professed Christian . Yea , Whosoever shall be ashamed of mee and of my words ( saith Christ ) of him shall the Sonne of man be ashamed , when he shall come in his own glory , and in the glorie of his Father , and of the holy Angells . And S. Paul saith likewise , that , With the heart man beleeveth unto righteousnesse , and with the mouth confesseth unto salvation . So that we must not onely beleeve in Christ with our heart , but wee must also confesse or professe him and his religion , with our mouth , and ( which is yet more ) we must practise Christianitie in our lives and conversations , and endevour also so much as in us lyeth , to have the same observed and practised by others . Wherein there is no cause to feare those proverbes , of , Ne sutor ultra crepidam , and , Tractant fabrilia fabri , and such like , which cannot here be rightly used or applied : because the knowledge of God , and of his Word and Religion , is not like the case of other arts , sciences , trades , and occupations in the world , but is a thing to be learned and professed by all sorts of people , of what worldly calling or profession soever they be , as now I trust you sufficiently perceive . But consider yet further , by the controversies that are betweene the Protestants and the Papists , how much even the learned professed Divines themselves , be divided in opinions : In this case , what shall we doe that be Lay-men ? shall wee bee of no religion , untill these be agreed ? But when will that be ? or , what if in the interim , anie of us in such a case should die ? were it not extreamely perillous ? or , shall a man at all adventures , betake himselfe to one of the two Religions , not caring , or , not knowing whether it be right or wrong which he betaketh himselfe unto ? were not that over-great levitie , a blinde resolution , and a strange inconsiderate rashnesse ? Yea , doe we not all say and hold , that extra veram Ecclesiam non est salus , out of the true Church there is no salvation ? There is then ( so farre as I perceive ) a direct necessitie laid upon as manie of us as be able to make search , not onely to search , but to finde out also , whether of these be the true Teachers , and which is the right faith , and the true Church , and to ioyne our selves thereunto . For which purpose , ought wee not studiously and diligently to reade and revolve the Scriptures ? For is there anie other sure rule of truth , beside them ? or , anie other infallible or better Iudge , for the deciding of these controversies , then God himselfe , speaking unto us in those his sacred and divine Writings ? But to take away all doubts , let it be examined ; Would anie then have the Church to be the Iudge ? Why the Church it selfe is the thing that is chiefly in question : the grand and principall Question betweene the Protestants and the Papists , being , Whether of them is the true Church : and when the Church it selfe is in question , she is not to iudge , but to be iudged , as even Bellarmine also himselfe declareth . Or , would anie have Councils to be this Iudge ? Godly Councils that be assembled in the name of Christ , and aime onely at truth , and that have the Word of God onely for their rule and direction , be , I confesse , much to be honoured and respected : but Councils , at all times follow not , nor doe according to that rule ; whereupon it commeth to passe , that they sometimes erre and goe astray , and consequently cannot be infallible Iudges . For , first , it is granted aswell by Papists , as by Protestants , that Provinciall Councils may erre , even in matters of faith : and why then may not generall Councils also possibly erre in matters of faith sometimes ? For is not the holy Ghost , the spirit of truth , ( if he so please ) as well able to keepe a Provinciall Councill at all times , from erring , as a generall ? What then is the difference ? or wherein doth it consist ? Will anie say , it consisteth in this , that in a generall Councill there is a greater number or multitude , then is in a Provinciall ? But truth goeth not alwayes by multitudes , or the greatest number , but is somtimes found in the lesser number , and in few against manie , as in times past it was found in one Michaiah , against foure hundreth . For which cause it is also written : Thou shalt not follow a multitude to doe evill , nor agree in a controversie , to decline after manie , to overthrow the truth . Neyther indeed do the Popish Teachers themselves hold , the reason of their supposed non-errabilitie of general Councils , to be , because of the greater number or multitude , but because of the promise of the holy Ghost made unto them : which holy Ghost they neverthelesse cannot denie to be promised aswell to a Provinciall as to a generall Councell : yea , Where but Two or Three be gathered together in my Name ( saith Christ ) there am I in the midst of them . Seeing then it is granted that a Provinciall Councill may erre , notwithstanding this promise of the holy Ghost , it must be granted , that a generall Councill may sometime also erre , by the same reason that a Provinciall may , notwithstanding that promise . For as touching the reason that some bring , that if a general Councill may erre then the whole Church may erre & faile in faith ; it is no consequent : inasmuch as all the Bishops and Pastors within Christendome ( without exception ) be not alwayes present at a generall Councill , much lesse be all the faithfull throughout the whole world there present : and therefore also doth even Panormitan himselfe reiect that reason and inference , as frivolous ; For ( saith he ) though a generall Councill represent the whole universall Church , yet , to speake truth , the universall Church is not there precisely , but by representation : because the universall Church consisteth of All the Faithful ; and this ( saith he ) is the Church which cannot erre . Wherby , it is not un-possible that the true faith of Christ may abide in one person onely : therefore the Church is said , not to faile , or , not to erre , if the true faith remaine in anie one . And thus saith Pighius also , though an Arch-Papist ; Certum est , Concilia non esse universalem Ecclesiam : it is a thing certaine , that Councils be not the vvhole , or , universall Church . Where he further affirmeth those two Councils of Constance and Basil , to have erred , notwithstanding they were generall Councils . Yea this is so cleere a case with him , that Generall Councills may erre , even in matter of Faith , that hee saith againe most directly and expressely , thus : In fidei definitionibus , errasse etiam universalia sanctorum Patrum Concilia comperimus . Testimonio sunt de universalibus Concilijs , imprimis Ariminense , Vniversale haud dubie , &c. Insuper Ephesinum secundum , & ipsum Vniversale , &c. Testimonio , inquam , haec sunt , errare posse etiam universalia Concilia , etiam legitimè congregata . We finde that even generall Councils , of holy Fathers , have erred in their decrees or determinations of matters of faith . Witnesse hereof concerning generall Councils , is especially the Councill of Arimine , a generall Councill without doubt , &c. And moreover , the second Ephesine Councill , which was likewise a generall Councill , &c. These , I say be Witnesses , that even generall Councils may erre , though they be never so lawfully assembled . For , although most true it is , that the holy Ghost cannot possibly erre , and that the same holy Ghost is promised and given to godly Councills , as likewise he is to everie godly man & faithfull member of Christ : yet it pleaseth the holy Ghost , not to extend and shew forth his vigor , force , and power at all times , but sometimes to withhold it , and so to leave men to themselves : in which case it is then , a verie easie matter , for Councils either Generall or Provinciall , as also for anie other godly man , or particular member of Christ , to erre , sinne , or goe astray ; neither is it Gods Spirit which doth disagree from his Word . And consequently , whosoever teacheth anie thing concerning Faith and Religion , not according to Gods Word , but out of his owne braine and fancie , must be supposed , to speake , not by Gods spirit ( whatsoever he pretendeth ) but by his owne , as S. Chrysostome also informeth us . Wherefore , in vaine it is , for men , or , Councils , to say , they be undoubtedly guided by the holy Ghost , the spirit of truth , unlesse they have the Word of truth , for their rule and direction , and can so prove the spirit , whereby they speake and decree , to be Gods Spirit , and not their owne . But againe , yee know , that in Councills ( aswell Generall as Provinciall ) things be caryed and over-ruled by the most Voyces : and where things be so caried and ruled by the greater number of voyces , there it is experimentally found to be a thing verie easily possible , for the most voyces or greater number , sometimes to over-rule the better part , being the lesser . and consequently , Councils , whether generall or particular , because they may sometime possibly erre , can not be held for anie absolute and infallible Iudge , or , infallible rule of truth , in these controversies . Or , would anie think the Bish. & Pope of Rome to be an infallible Iudge ? Why in the glosse upon the Popes owne Law , that opinion also is reiected , saying thus : Quaero de qua Ecclesia , intelligas , quod hic dicitur , quod non possit errare ? Si de ipso Papa , certum est quod Papa errare potest . Respondeo : Ipsa congregatio Fidelium , hic dicitur Ecclesia . I demand of what Church it is meant , when it is said , as here , That the Church cannot erre ? If of the Pope himselfe , it is certaine he may erre . I therefore answer , that the whole company of the Faithful is here meant by the Church . Where , beside that you see what Church it is that cannot erre , you see it directly affirmed , that certum est quod Papa errare potest : it is a thing certaine , that the Pope may erre . Gerson also , the Chancellor of Paris , telleth us , that , tam Papa quam Episcopus , deviabiles à fide , aswell the Pope as anie other Bishop , may go out of the way of Faith. Alfonsus , that wrote so earnestly against Luther , yet touching this point , said thus : Non credo aliquem esse adeo impudentem Papae assentatorem , ut ei tribuere hoc velit , ut nec errare possit . I doe not beleeve that any man is such an impudent flatterer of the Pope , as to attribute this unto him , that he cannot erre . Which words were in his first edition , but are not now in the last : but yet even in his new copies , although he qualifie his termes , he holdeth the same opinion , verie directly , saying : Omnis homo errare potest in fide , etiamsi Papa sit : Every man may erre in faith , yea even the Pope himselfe . And againe he saith : that , Papa in fide errare potest , ut melius sentientes tenent , etiam ex hijs qui Papatui plurimùm favent : inter quos est Innocentius ejus nominis quartus , in cap. 1. de Summa Trinitate : The Pope may erre in matter of faith , as the better opinion is , even of them that favour the Papacie most of all : amongst whom is Pope Innocentíus the fourth of that name , writing upon the first chapter De Summa Trinitate . Well therefore doth Erasmus also , confute this new conceit & strange opinion . For , If it be true ( saith he ) which some say , that the Bishop of Rome can never erre , Iudicially : vvhat neede is there then of Generall Councils ? Why are men skilfull in the Lawes , and learned in Divinitie ; sent for to Councils , if he , in his speakings , cannot erre ? To what purpose be so manie Vniversities troubled with handling Questions of faith , when thc truth may be had from his mouth ? Yea , how commeth it to passe , that the Decrees of one Pope be repugnant to the Decrees of another ? What Wresters of Scripture then , do some Papists in these later times , here appeare to be , that abuse it to give an infallibilitie of judgement , and an immunitie or priviledge from error , to the Pope of Rome ? Arboreus , a Doctor of Paris , and one not of the meanest Sorbonists , confesseth likewise and teacheth this truth , saying : Papa in fide errare potest : Et tota mihi aberrare via videtur qui aliter sentit . Assentantur sanè Romano Pontifici , qui faciunt eum immunem à lapsu haereseos & schismatis . The Pope may erre in faith : And he seemeth to mee to be in an extreame error that thinketh otherwise . Surely , they doe but flatter the Bishop of Rome , that make him free from falling into heresie and schisme . And how can it in reason be otherwise ? For if Provinciall Councils ( wherein be manie Bishops ) may erre in matter of Faith ( which is a thing that the Popish Writers themselves do grant ) : yea , if Generall Councils may possibly erre in matter of Faith ( which is also a thing confessed by some of the Popish Divines , and cannot iustly be denied by anie ) is there anie likelyhood that any one Bishop , singly considered by himselfe , should be so priviledged , as that he could not possibly erre ? Yea , even a general Councill , namely the Councill of Basil , saith : Saepe experti sumus & legimus Papam errasse : Wee have often found it by experience , and know it also by reading , that the Pope hath erred . And againe they say : Cum certum sit Papam errare posse . Forasmuch as it is a thing certaine , that the Pope may erre . Whereupon it must be concluded , that therefore the Pope also cannot be held for an unerrable , or infallible Iudge . Shall then the ancient Fathers , be this Iudge ? They are , I grant , in all respects , to have that due reverence that belongeth to them : but themselves will by no meanes assume that high honour to themselves , to be infallible Iudges , or such as cannot possibly erre . Yea , they acknowledge that they may erre , and therefore would have no man further to beleeve them , then there is warrant for what they write and speake , in the Canonicall Scriptures . I cannot denie ( saith S. Augustine ) but that there be many things in my Workes , as there be also in the Writings of my predecessors , vvhich justly and without anie rashnesse may be reproved . And when S. Cyprian was obiected against him , hee answered thus : I am not bound by his Authoritie : For I doe not account Cyprians Writings as Canonicall , but weigh them by the Canonicall Scriptures : and that , in them , which agreeth with the Canonicall Scriptures , I allow to his praise ; but that which agreeth not , by his favour I refuse . Againe he saith : If anie thing be proved by the manifest Authoritie of the divine Scriptures , which in the Church be called canonicall , it must be beleeved without any doubting : but as for other testimonies , thou mayst beleeve them , or not beleeve them , according as thou shalt see cause to trust them . And therefore he giveth this prerogative to the sacred and canonicall Scriptures , that , amongst all the Writings in the world , they onely cannot erre ; and that all other may erre . For which cause he saith againe thus : Solis eis Scripturarum libris , qui jam canonici appellantur , didici hunc timorem , honoremque deferre , ut nullum eorum Authorem scribendo aliquid errasse firmissimè credam . I have learned to yeeld this reverence and honour to the canonicall Scriptures Onely , that I most firmely beleeve , no Author of them to have erred any thing in their Writing . Yea , the Writings of all others , he saith , are to be read , non cum credendi necessitate , sed cum judicandi libertate , not with a necessitie to beleeve them , but with a libertie to judge of them . For , The Authoritie of the sacred Scriptures cannot deceive . And by those Bookes ( saith hee ) de caeteris literis fidelium , vel Infidelium liberè judicemus . We may freely judge of the Writings of all other men , whether they be Christians or Infidels . And this freedome or libertie S. Augustine againe challengeth to himselfe , in quorumlibet hominum Scriptis , in the Writings of all men vvhosoever , and addeth this reason once more , Quia solis canonicis debeo sine ulla recusatione consensum : because I owe my consent without any refusall ( saith hee ) to the canonicall Scriptures onely . Yea , it is manifest , that not onely singly or severally , but iointly also with one consent , manie ancient Fathers together , have erred . For example , with S. Cyprian , in his error of rebaptization , manie of the ancient Fathers then living , yea even great Councils also tooke part . Againe , did not all these , Iustine , Irenaeus , Papias , Tertullian , Victorinus , Lactantius , Severus , Apollinaris , and others , hold the Chiliastick error , otherwise called the Error of the Millenarians ? In the Question also concerning Antichrist , although verie manie ancient Fathers , with one ioynt consent , held , he should come of the Tribe of Dan , yet doth Bellarmine himselfe , for all that , hold this to be an opinion not certaine , because it is not well and sufficiently proved by the Scriptures : for , the texts of Scripture which are wont to be alledged for maintenance of that opinion , himselfe answereth , and sheweth that they prove no such matter . And therefore Turrecremata also saith thus : The Writings of the Doctors are to be received vvith reverence ; yet they binde us not to beleeve them in all their opinions , but wee may lawfully contradict them , vvhere by good reason it appeareth that they speake against the Scripture , or the truth . And thus also speaketh Marsilius : that he will receive whatsoever they bring consonant to the Scripture ; but what they bring dissonant from it , hee will reject , with reverence , upon the Authoritie of Scripture , vvhereunto he will leane . Yea , whereas some suppose , that the ancient Fathers ( because they lived much neerer to the times of the Apostles , then the late Writers ) did therefore see more and further into truth then the late Writers : Andradius holdeth the contrarie , saying ; God hath revealed manie things to us that they never saw . Agreeably whereunto , Dominicus Bannes , another learned Popish Writer , likewise saith thus : It is not necessarie , that by how much the more the Church is remote from the Apostles times , by so much there should be the lesse perfect knowledge of the mysteries of faith therein : because after the Apostles time , there were not the most learned men in the Church , which had dexteritie in understanding and expounding the matters of faith . We are not therefore involved in the more darkenesse , by how much the more , in respect of time , vve be distant from them : but rather the Doctors of these later times , being godly and insisting in the steps of the ancient Fathers , have attained more expresse understanding in some things then they had : for , these , be like children standing on the shoulders of Giants , vvho being lifted up by the tallnesse of the Giants , no marvaile though they see further then they . Seeing then the ancient Fathers have erred , and may erre , even in the opinion of Papists as well as of Protestants , it must be concluded , that therefore they also cannot be this infallible Iudge . What then ? May-Traditions not written , or not specified in the sacred Scriptures , alledged to be Apostolicall , be held to be anie infallible Iudge , or anie infallible rule of Faith ? I answer , no. For , first , how can a man be assured that those Traditions be Apostolical , which be alledged and affirmed so to be , when he seeth no proofe or evidence for them , in anie of the Writings of the Apostles , or in anie of the sacred and canonicall Scriptures ? If you say , that some of the ancient Fathers do testifie them to be Apostolicall : That is no sufficient proofe , that therefore they came originally , and assuredly from the Apostles : because even those ancient Fathers themselves , taking them upon report of others , might possibly be deceived : And so pretious is mens faith , and so deare unto them , is , and ought to be , the salvation of their soules , as that , in those regards , no Authoritie or testimonie of men , without the Authoritie and testimonie of God therewith concurring , can give them an undoubted or assured satisfaction . For our Faith is not to be builded upon the credite , Authoritie , or testimonie of men , but upon the testimonie and Authoritie of God himselfe . Irenaeus , in Eusebius , declareth what maner of Traditions , those were which Polycarpus delivered , and said , he had heard and received , from the Apostles , and testifieth of them , that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all consonant to the Scriptures . Traditions of this sort , namely which be consonant and agreeable to the holy Scriptures , we refuse not , but willingly embrace : but such Traditions as be dissonant and repugnant to those holy Scriptures , there is ever iust reason to refuse : or , if they be not thereby warranted , none is necessarily tyed or bound to beleeve them to be undoubtedly divine and Apostolicall . It was not therefore without good cause , that S. Paul himselfe gave caveats even touching Traditions , and matters delivered as comming originally from the Apostles : because sometimes some things were reported to come originally from them , which indeed did not so come . A cleere example wherof , Eusebius sheweth in Papias , who was himselfe so deceived , under the name and supposition of Apostolicall Traditions , and thereby also occasioned others to be deceived . This Papias was schollar to Iohn the Apostle , & schoole-fellow to Polycarpus before mentioned , and for the credit of his Traditions , said thus : I am not delighted with them that make mention of strange precepts and commandements , but in them that teach those things that be true , and bring such things as are delivered by the Lord to our fidelitie , and came from the truth it selfe . So vvhen anie came that was a Disciple of the Elders , I enquired the vvords of the Elders ; What , Andrew , What , Philip , What , Thomas , or anie other of the Disciples of the Lord said : and he saith moreover , that hee laid up all those things well in his remembrance . Howbeit ( notwithstanding all this his care , diligence , and vigilancie about Apostolicall Traditions ) he brought in ( as Eusebius saith ) sundry paradoxes , and strange opinions , and such as vvere full of fables , amongst which was the Chiliastick opinion . Yea , this great liking and affection to unwritten Traditions , deceived not onely Papias , but ( as Eusebius witnesseth ) it gave occasion of the Chiliastick error unto divers Ecclesiasticall persons also after him . And he addeth the reason : because , saith he , they pretended the antiquitie of that man. Clemens Alexandrinus also was much addicted to unwritten Traditions , and therewith likewise much deceived : affirming and teaching , by reason therof , verie erroneous , strange , and untrue opinions : as namely , that Philosophy did in times past , justifie or save the Greekes : that Christ preached onely one yeare : that the Apostles after their death preached unto the dead , which with the Apostles descended into the vvater , and being made alive , ascended thence againe : that Christians may not contendin judgment , neither before the Gentiles , nor yet before the Saints : and sundry other errors . Yea he there further mentioneth a certaine kinde of Gnostici , of whom hee delivereth this description , saying : that the knowledge which maketh a true Gnostick , is that which commeth by succession unto few from the Apostles , and is delivered vvithout vvriting &c. Where may appeare , whence the heresie of the Gnosticks ( which was afterward condemned by the Church ) did spring and had his original , namely out of unwritten Traditions supposed to be Apostolicall . Yea , sundry other Hereticks also , boasted of their doctrines and opinions , as if they had received them by tradition from the Apostles . For Valentinus alledged himselfe to be schollar to Theodatus , who was familiarly acquainted with S. Paul : The Marcionites boasted , that they had the Disciples of Matthias , to their Master , and taught the doctrine by them delivered . Artemon likewise boasted of his doctrine , as if it had come unto him undoubtedly by tradition Apostolicall : But Eusebius , for all that , sheweth that it was not so . Excellent therefore , and ever memorable , is that speech of Irenaeus touching this point , where hee granteth , that The Apostles did , indeed , at the first , preach the Gospel , by vvord of mouth , but afterward ( saith hee ) by the vvill of God , they delivered it in vvriting , that so being committed to writing , it might be for ever after that , the foundation and pillar of our faith . So that now , and ever since that time , wee must hold as S. Hierome also teacheth and holdeth , saying thus : That which hath no Authoritie of the holy Scriptures , is as easily contemned as allowed . And againe hee saith directly , that such things as men invent and devise of themselves , without the Authoritie and testimonie of the Scriptures , as it vvere by Tradition Apostolicall , the Sword of God striketh downe . Yea some Traditions mentioned in ancient Fathers to be Apostolicall , even the Papists themselves doe not observe : as namely , the temper of Milke and Hony given to them that be newly baptized : abstayning from washing an whole vveeke after : oblations for the Birth-day , yearely : not to fast , nor kneele ( in prayer , or worshipping of God ) on the Lords day , nor betweene Easter and Whitsontide . All which be mentioned in Tertullian . S. Basil likewise mentioneth it , as an Apostolicall tradition , for Christians , betweene Easter and Whitsontide , to pray standing : S. Hierome also mentioneth it , as an Apostolicall Tradition , the Temper of Milke and Hony , as also on the Lords-day , and throughout everie Pentecost , neyther to pray on the knees , nor to fast . If then some Traditions affirmed by ancient Fathers to be Apostolicall , be neverthelesse not observed in the Popish Church it selfe , which is a thing very manifest : why should anie Traditions be urged or obtruded upon the Protestants , under the name of Apostolicall , and by them necessarily to be held and beleeved , which be not found specified in the undoubted Word of God , the sacred and canonicall Scriptures , but have onely the Authoritie of some men , without the Authoritie of Gods word to testifie the same ? Yea as touching all points necessarie to salvation , the holy Scriptures themselves be abundantly sufficient : so that , for that purpose , there is no need of anie unwritten Traditions , as even the ancient Fathers themselves doe also testifie . The holy Scriptures inspired from heaven ( saith Athanasius ) be sufficient for all instruction of truth . Whatsoever is requisite to salvation ( saith Chrysostome ) all that is fully laid downe in the Scriptures . In the two Testaments ( saith Cyril ) everie vvord ( or thing ) that pertaineth to God , may be required and discussed . There vvere chosen to be vvritten ( saith Augustine ) such things as vvere thought sufficient for the salvation of the faithfull . The Canon of the Scriptures ( saith Vincentius Lirinensis ) is sufficient , and more then sufficient for all matters . What need then is there of anie more speech in a matter so cleere and evident ? Concerning this point therefore , Inasmuch as it is verie apparant , that some errors & heresies have arisen out of Traditions , said and supposed to be Apostolical , and that under that pretence and name , sundry men in ancient and former times have beene deceived , and may now , much more , by that meanes , in these later times ( so farre remote from the times of the Apostles ) possibly be deceived : it must be concluded , that Traditions Apostolicall ( as they be called ) not warranted nor specified in the divine Scriptures , cannot be held for anie infallible Iudge , or , infallible rule of truth , in this case . Seeing then , the Church , who is her selfe in question , may not be the Iudge , but must be iudged of , and that by the Scriptures : for in such a case where the Church it selfe is in question , even by Bellarmines own acknowledgement , the Scripture is better knowne then the Church , and therefore must be the Iudge of it : and seeing also , that , not Councils ( whether Generall or Provinciall ) nor Popes of Rome , nor ancient Fathers , nor unwritten Traditions said to be Apostolicall , can be this infallible Iudge ; what remaineth , but that God himselfe , speaking unto us in his sacred and canonicall Scriptures , is , and must be held to be the only infallible Iudge , in this case ? Or ( which commeth all to one effect ) if we will have visible and mortall men to be the Iudges , The infallible Rule , whereby they are to iudge , and to be directed , appeareth to be the verie same sacred and canonicall Scriptures , wherein God speaketh . And this also doe the ancient Fathers themselves , yet further directly teach and affirme : For S. Augustine saith ; The Scripture pitcheth downe the Rule of our Faith. Tertullian likewise calleth the Scriptures , the Rule of faith . S. Chrysostome calleth them , a most exquisite Rule , and exact Square and Ballance to trie all things by . And Gregory Nyssen also , calleth them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a straite and inflexible Rule . By this Rule of the Scripture then it is , that not only Bishops , Pastors , and Clergie-men , but even everie man else that is able to make search and tryall , is to trie and examine these differing and contradictorie doctrines and positions , betweene the Protestants and the Papists . For how otherwise shall we certainly know , what is right , & what is wrong in them ? or how otherwise shall we be able to discerne the true Teachers ( which wee are to reverence , honour , and embrace ) from the false Teachers , ( which we are to renounce and detest ) ? Neither is this anie disorderly , immodest , or unseemely course ( whatsoever Rhemists or other Papists say to the contrarie ) but verie requisite and necessarie , as you see , in this case especially , where the learned professed Divines themselves be at such variance : Yea , it is a thing not onely permitted and allowed , but commended and commanded also in Gods owne Booke . For , when Christ Iesus biddeth aswell lay persons , as others , for tryall and finding out the truth , in a doubtfull matter , to Search the Scriptures , is not that a sufficient commandement ? And when those noble-Christians at Berea , did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , search the Scriptures , ( and that daily ) thereby to trie and judge , whether those things were so or no , which their Preachers & Teachers had taught & delivered unto them , & be , for the same , so highly commended by the holy Ghost ; Shall anie be so unadvised , rash , or presumptuous , as to say or thinke it to be , either unlawful or unlaudable for them that be learners and hearers , so to doe ? Is not all the immodestie , pride , & arrogancie in them rather , which will not suffer or allow their Doctrines to be thus tryed and examined by the Scriptures , but ( as if they were Lords over mens faith ) will have men to beleeve them , whatsoever they teach ( be it right or wrong ) without anie further search , enquirie , or examination ? May not men most easily be thus deluded & deceived ? Against which , doth not Christ himselfe say ? Take heed that no man deceive you . Againe doth hee not say ? Take heed and beware of the Leaven of the Pharisees and Sadducees , that is , of their Doctrine , as it is expounded in the same chapter . And doth not S. Paul likewise bid the people , to Try or examine all things , touching mens doctrines , and to hold fast that which is good ? Doth not S. Iohn againe say thus unto them in plaine termes ? Beleeve not everie Spirit , but try the Spirits whether they be of God or no : for many false Prophets be gone out into this world ▪ Chrysostome in his dayes , answering the obiection of such as said , they could not tell what religion to be of , because there were so manie differing opinions of it , saith : that seeing they have the Scriptures vvhich be so true and plaine , it will be an easie matter , thereby for them to judge : for , tell me ( saith he ) hast thou anie understanding or judgement ? for it is not a mans part barely to receive vvhatsoever he heareth . Say not then , I am a learner , and may be no Iudge : for that is but a shift . And this also S. Basil teacheth . Origen likewise teacheth the same , saying : Me dicente quod sentio , Vos discernite & examinate si quid rectum est , aut minus rectum . Whilst I speake what I thinke , Doe you judge and examine , vvhat is right , and vvhat is not right in it . S. Ambrose likewise saith thus : Wee justly condemne all new things vvhich Christ hath not taught : for , Christ is the Way to the faithfull : If therefore vvee our selves preach anie thing vvhich Christ hath not taught , Doe you ( saith hee ) judge that abominable . In like sort speaketh S. Cyril , saying : Concerning the holy and heavenly mysteries of faith , vvee must not deliver anie thing , though never so small , vvithout the holy Scriptures : neither may vve be led away with probabilities , and shew of vvords : nor yet beleeve me ( saith hee ) barely saying these things unto you , unlesse you also receive the demonstration thereof from the Scripture . For , the securitie of our faith ariseth from the demonstration of the holy Scripture . Here then you plentifully perceive , that even lay persons are to judge and discerne of the Doctrines of men , although not by anie private spirit of their owne , yet by that divine Spirit that speaketh in the holy Scriptures , the onely infallible rule of true Religion : the voice and iudgement of which divine Spirit there speaking , we ought to obey and yeeld unto . Let not therefore anie reason drawne from possibilitie of errors or heresies , which men may fall into , by misunderstanding of the Scriptures , & taking them in a wrong sense , alienate you from reading of them : for if this should passe currant , and be held for a good and sufficient reason , then neither should Clergie-men , or , Ecclesiasticall Ministers be permitted to reade the Scriptures , because there is a possibilitie for them also , in the reading of them , to misunderstand them , and to take them in a wrong sense , and so to fall into errors or heresies , as we see indeed , that some of them heretofore have done , and still doe . And as for the obiection of difficultie or obscuritie in the Scriptures , S. Chrysostome hath answered it long agone , saying : that therefore God penned the Scriptures , by the hands of Publicanes , Fishermen , Tentmakers , Sheepheards , Neatheards , and unlearned men , that none of the simple people might have anie excuse to keepe them from reading them : and that so they might be easie to be understood of all men ; the Artificer , the housholder , the vviddow-woman , and him that is most unlearned . And further hee saith : that , the Scripture when it speaketh anie thing obscurely , expoundeth it selfe in another place . And so also saith S. Augustine : that ▪ there is almost nothing in these Obscurities , but in other places a man may finde it plainly delivered . In like sort speaketh S. Hierome , saying : It is the maner of the Scripture , after things obscure , to set downe things manifest , and that which they have first spoken in parables , to deliver afterward in plainer termes . And so testifieth S. Basil also : that , the things that be doubtfull , and in some places of Scripture seeme to be spoken obscurely , be made plaine by those things vvhich be evident in other places . And therefore none of us that be lay-men , upon anie pretences of difficultie or obscuritie whatsoever , must be deterred or discouraged from the diligent reading and searching of these sacred , divine & canonical scriptures , that so we may at last , therby finde out the certain and undoubted truth in these Controversies that so deepely concerne us , and be of so great and high importance . But these things be more fully handled afterward , and therfore I here forbeare to speake any further of them . In the meane time , you see that which I cannot conceale or denie , namely , that in these Controversies I hold with the Protestants against the Papists ▪ which neverthelesse I hope ye will conceive that I do , not in anie partiall , worldly , or sinister regards , but for that upon triall and examination of these matters by the rule of the divine and canonicall Scriptures , I finde the truth to be on their side : and so I rest assured , that even your selves also will finde it , if all partialitie and preiudicate conceits being laid aside , yee will be pleased to ●udge of them ( as of right yee ought , and in reason I hope ye will be moved to do ) by that only infallible rule I grant , that the name of Protestants is not verie ancient , as being given of later times to those Christians that have protested against the errors & abuses in Poperie : yet that hindreth not , but that the Faith & Religion by them professed , may be nevertheless ( as it is ) the most ancient , Apostolick , Catholick , Christian , & Divine . As likewise the name of Papists is not verie ancient , as being also of later times given by their adversaries unto them ( for that they depend so much upon the Pope ▪ & his doctrine , decrees , & designes ) : yet do the Papists neverthelesse hold , the faith and religion which they professe to be verie ancient , yea the most ancient , and the Apostolick , Catholick , and Christian. Howbeit , both these Religions ( they being so repugnant & contradictorie one to the other ) cannot be right , but one of them must needs be wrong , and that is Poperie , as this Booke declareth : That which wee meane and comprehend under the name of Poperie , being nothing else but the errors , heresies , and corruptions which the Church of Rome holdeth , and be accrued and growen unto it , since the first institution and planting of it by the Apostles . For what the Church of Rome rightly holdeth or beleeveth , the Protestants impugne not , nor have cause to impugne , but they onely impugne her errors , heresies , and corruptions . As for the terme of Catholicks , which Papists have put upon themselves , their calling themselves so , doth not therfore prove them to be so : for the Arrians in times past , likewise called themselves Catholicks , who were neverthelesse not so , but Hereticks in verie deed . But as we dislike not , but well approve of that name of Catholicks , when it is rightly used and applyed , and given to those to whom it properly belongeth : so doe wee preferre the name of Christians , before it , as being indeed the more ancient , and the more honourable name , it being derived from Christ himselfe , the Head of his Church , and the Author of the Christian religion . Who be the right Catholicks , and the true-Christians , & who not , yea , which be the Christian , and which be the un-Christian , and which be the Antichristian people , doth afterward appeare , that so every man may know , what name doth rightly & properly belong unto him , and may ranke himselfe in his due place . For whosoever knoweth Antichrist well , wil abhorre & detest him , and will love , honour , and adhere unto Christ & the puritie of his religion , so much the more . If then the Pope of Rome shall here appeare unto you to be ( as hee is ) the grand Antichrist foretold in the Scriptures , I doubt not but you wil speedily renounce him , & his Antichristian Supremacie , & his Antichristian Religion , together with all his seducing and Antichristian Teachers , and wicked and Antichristian courses against the Church of God. For no true-Christians ought , nor will , give anie better respect to Antichrist , especially after that they once know him & have him discovered & manifested unto them . God therefore open & reveale his truth , more & more unto us all , and incline all our hearts and affections to embrace it , & evermore to walke in the wayes of it . AMEN . An Alphabeticall Table of the principall matters handled in this Worke , following . A ANtichristianisme , a mysterie of iniquitie , and not any open hostilitie , or professed enmitie against Christ and Christianitie , pag. 208. pag. 39. & p. 61.62 . pa. 285.286 . pag. 394 395. &c. Antichristianisme , began in the Apostles dayes ▪ pag. 280.321 . VVhat maner of adversarie , the speciall and grand Antichrist is , pag. 285.286 . and pag. 394 , 395.396 . pag. 334.335 Antichrist is the false●Prophet amongst Christians , and not amongst the Turkes , and other Infidels of the world . pag. 341. &c Miracles , signes and wonders , done in the Antichristian Church , to seduce and deceive people with all . pag. 280.281 VVhat maner of miracles or vvonders they be , that be done in the Antichristian Church . pag. 280.281.282 . pag. 306.307 . pag. 341. pag. 98.99 A difference betweene Christian , un-Christian , and Antichristian people . pag. 286 Antichrist is not one singular or particular man , that shall continue iust three yeares and an halfe : but is a State or succession of men , that is to have continuance for many hundreth yeares in the world pag. 312.313.314 ▪ 315.316.317.318.319.320.321 . &c. Antichrist is to sit in the Temple of God , that is , in the Church , and amongst those that professe Christ and Christianitie ▪ p. 283.284 The speciall and particular place vvhere the grand Antichrist is to sit , is not Constantinople , nor Hierusalem , nor any other Citie , but Rome . pag. 283.284.285 . pag. 246.247.248 . p. 377. &c That the Pope of Rome is the grand Antichrist , shewed out of 2. Thes. 2. pag. 279.280.281 . &c The Pope of Rome further shewed to be Antichrist , out of Rev. 13. pag. 325.326.327.328.329.330.331.332 &c Againe , the Pope shewed to be Antichrist , and the Popish Church to be the Antichristian , out of 1. Tim. 4. verses 1 , 2 , 3 , 4 , 5. pa. 353 354.355 . &c Sundry obiections of the Papists , concerning Antichrist , answered . pag. 377.378.379 ▪ 380 , 381.382 , &c. That Papall or Popish Rome is the vvhore of Babylon , shewed out of Revel . 17 , pag. 244.245.246 . &c The Romane Empire , standing in the height and glory , vvas the let or impediment , that Antichrist could not shew himselfe in his height untill that impediment vvas removed , pag. 304.305 . pag. 391.392 393 That Antichrist is come long sithence , pag. 391.392.393 , 394. pag. 43.44 &c. pag. 61.62 Antichrist , the man of sinne , the sonne of perdition , pag. 396.397.398 ▪ 399.400 &c. The reason vvhy men are so seduced and misled by Antichrist . pag. 307.308 The most fearefull and vvofull estate of those vvho receiving many admonitions to the contrary , vvill neverthelesse live and dye in obedience to Antichrist , and his religion , pag. 309 ▪ and p. 397 , &c. Assurance of salvation in this life , and how it is 〈…〉 , and m●y be obteyned . pag. 158.159 ▪ 160.161 . &c B IN vvhat sense some ancient Fathers call Peter Bishop of Rome , and vvhether he vvere properly so to be called . pag. 90 , 91 , 92 How unlike the Bishop of Rome is to S. Peter . pag 92 93 , 94 ▪ &c VVho that Beast is , that is mentioned in Rev. 13 ▪ and in diverse other places of the Revelation . pag 308.309 . pag 325 , 326 , 327 328 , &c. and pag. 249.250.251.252.253 C WHere our Church vvas during the raigne of Poperie , pag. 36.37 , 38 Councels , aswell generall , as Provinciall , may erre in matter of Faith , as vvell as in matter of fact . pag. 50 , 51 , 52 , 54 &c. See also the Preface . VVhat Church that is vvhereof it is said , that it cannot erre : and vvhen , and how farre it may erre , and how farre not . pag. 81 82. See also the Preface . Concerning universalitie , antiquitie , perpetuitie , visibilitie unitie , succession of Bishops , and doing of miracles : vvhether all these be in the Popish Church , and vvhether they be inseparable markes of the true Church . pag. 83.84 85. &c. to the end of that chapter . Chastisements and afflictions in this life , be sent of God upon his children , out of his love toward them , for other 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 shou●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 K●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 dissoluten●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 . p●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 spiri● 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 k●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 but two Sacraments of the new Testament properly so called : and that Confirmation , Penance , Mariage , Orders , and Extreme unction ▪ be not Sacraments , properly . pag. 204 , 205 , 206 , 207 208 , 209 , 210 , &c That the Sacraments doe not give grace ex opere operato , by the verie vvorke or action done by the Minister , but grace commeth and is given another vvay . pag. 215 , 216 T TRaditions not specified in the Scriptures , affirmed to be Apostolicall , there being no assured proofe that they came undoubtedly and originally from the Apostles , be not to be urged or imposed upon the faith of men . pag. 57 , 58 , &c How men in ancient time vvere deceived by Traditions , said and supposed to be Apostolicall . See the Preface . That these Traditions be needlesse , because the sacred and canonicall Scriptures , vvithout them , be perfectly and completely sufficient for all instruction of truth , concerning divine and heavenly matters . pa. 57 , 58.64 , &c. See also the Preface . V THat the Bishop of Rome , if hee vvere a good and orthodoxe Bishop , is no more the Vicar of Christ then other Bishops are . pag. 97 To vvhat Vse and end God gave his Law of the Ten Commandements , pag. 151.152 . it being impossible to be exactly and perfectly fulfi●led by men , by reason of the vve●kenesse that is in all flesh : and ●hat God therein is neither cruell , tyrannicall , or uniust . p. 151 , 152. and pag. 108 , 109 , &c W GOod Workes , be the effect and fruite of a iustifying faith , and doe not iustifie in Gods sight . pag. 101 , &c. p 112 &c There is a reward belonging to good Workes , but it is a reward of bountie and grace , and not of merit or due desert by men , pag. 113 , 114 , &c. Good Workes be the vvay that men must vvalke in , towards the kingdome of God , but they be not the cause of their comming thither . pag. 105 , &c. Good Workes , and a good life , and godly conversation must be observed , but not to purchase or merit heaven thereby ( for it cost a greater price ) but for other godly uses and ends . pag. 110.111 . 112 , &c. pag. 121.122.123 , 124 ▪ pag. 151.152 ●o good Workes in Gods sight and censure before faith received . pag , 147 ●●od Works done after faith received , do not merit at Gods hands , ●or iustifie in his sight . pag. 148.149.150 ●orkes of supererogation most abominable . pag. 151.152 ●orkes of mens owne invention and devising done for and in the ●way of Gods service and religion , not commanded by him , nor warranted by his VVord , whatsoever good intention is pretended , ●e neverthelesse not good nor approved in his sight and censure . pa. 145.146 FINIS TABULAE . ERRATA . PAg 1 in marg . 1. Pet. 5.12 . for 1. Pet. 5.1 , 2. pag. 3. l. 1. audiens , for erudiens . p. 10. l. 6. kno● for knew . p. 11. l. 17. otger for other , p. 27. l. 25. Grantzius , for Crantzius . p. 74. l. 10. hirdly for thirdly . p. 96. l. 19. ( alwayes ) to be blotted out . p. 109 l. 22. Clesiphontem , for Ctesipho●●●● p. 111. l. 29 manifested , for magnified p. 116. l 18. reade , in this sense p. 128. l. 28. able to dye , 〈◊〉 able to doe it p. 130. l. 31. highest , for highest . p. 139. l. 37. ( himselfe ) to be blotted out . p. 148. ● marg . Psal 3.12 for Phil 3.12 . & ib. Gal. 5 . 1● . for Gal. 5.17 . p. 159 l 4. sim , for sum . p. 177. l ● h●●gh , for though p. 190. l. 28. bloud , for beloved p. 193 l. 1. sinnes , for sinne . p. 200. l. 14 ( of ) to 〈◊〉 blotted . p. 207. l. 13. outward , for inward . p. 211. l 31. end , for and p. 212. l. 25 popist , for ●●●pish . p. 216. l. 1. in marg . Graces , for Grace . p 222. l. 7 member , for members . p. 231. l. 25. Tra●●substation , for Transubstantiation . p. 232. l. 6. aswell sense , for aswell as sense . & l. 7. Transubsta●●tiation , for Transubstantiation . p 239. l. 30. manet , for manent . p 43. l 13. ef , for of . p. 184. ● marg ▪ Io● . 4.10 . for 1. Ioh. 4.10 . & Ioh. 4.19 . for 1. Ioh. 4.19 . p. 253. l. 8. it , for is and l. 26. & ● ( in good measure ) to be blotted p 254. l. 26. Espencaelus , for Espencaeus . p. 256 l. 6. continua●●● for c●●ntenance . p 263. in marg . Exod. 23.8 . for Exod 32.8 p. 271 l. 28 due , for done . p. 283. l. ● reade , Titus Vespasian and the rest , &c p. 296. l. 1 ▪ althought , for although & l. 25. Legall , 〈◊〉 Regall . p. 318. l. 3. fable , for fables . p. 331. l. 31. Imperio , for l. 'imperio . & l 37. had led , for han●● p. 332 l 1. for , for so p. 341. l. 6 no , for not . p. 343 l. 11. redigerint , for redegerint . and l. 9 , & ● qurdringentos , for quadringentos , & l. 23 Empires , for Empire . p. 361 l 9 Doranus , for Dor●●nus p. 380. l. 15 & 21. et , for est p 387. l. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 39● . l 5. Apostles , for Ap●●stle . p. 393 l. 26. or three ) to be blotted p. 395. l. 1 , 2. ( in the Church , relation to Antichrist , 〈◊〉 whose spirit they speake , as S. Iohn affirmeth ) to be blotted . p. 400. l. 20. true-Christians , 〈◊〉 true-Christian . p. 410. l 22. bni ▪ for bin . p. 243. l 4. heree , for here p. 296 in marg l 6. petrus ●●●spondet , for unus respondit . p. 380. l. 20. Theodorum . for medorum . p 48 Finis libri primi ▪ 〈◊〉 Finis primae partis hujus libri p. 63 l 26. that , for the. & l. 5. uphold , for hold . p. 64. l. 37. pr●●structae , for praestructa p. 27. l. 21. Minister , for Ministers . p. 69. l. 1. perish , for passe . p. 119. l ● for not p 16 l. 15. by them , for to them . p. 88. l. 4. strang , for strange p. 100. l. 5 truth , for trut●● p. 113. l. 26. ( to ) superfluous . p. 38● . l. 34. odoravit , for adoravit . p 345. l 19. velunt , for velut 〈◊〉 358. l 24. Apostolici , for Apostoli . p. 365. l. 3. after peace , add , and ioy . p 375. l. 32. of prohibi●●●on , for of a prohibition p. 40. in marg . for , Cyprian in psalmo , ad quid Iustificationes meas 〈◊〉 assumis Testamentum meum per os tuum . read , Cyprian lib. 2. Epist. 3. ad Caecilium . p. 3●● l. 1. ( howres ) to be blotted . p. 401. l 26. licentiousnes , for , covetousnes . Other faults may also escape in the printing , which I desire the Reader to correct wit● his pen. THE FIRST PART of the BOOKE . CAP. I. Concerning the Kings Supremacie , and the Oath in that behalfe to be taken . HIS MAIESTIES Supremacie is chiefly considerable in two respects : namely , in respect of Persons , and in respect of Things or Causes . First then concerning his Supremacy in respect of Persons ( Ecclesiasticall as well as Civill ) within his owne Dominions , who can iustly denie it him ? Doth not S. Peter expresly require of all Christians that live within the Dominion of anie King , that they should submit themselves unto him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as unto the chiefe , or supreame person , over them ? It is evident , that hee calleth the King chiefe or supreame , not onely in respect of Dukes , Earles , or other temporall Governors ( as the Rhemists would have it ) but in respect of all the rest likewise , were they Bishops , Pastors , Clergie men , or whosoever : for , hee writeth that his Epistle , not to Heathens , but to Christians ; and amongst them , not to the Lay people onely , but to such also as were Presbyters ▪ and did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Doe the office of Bishops amongst them ; requiring even them , as well as the rest , to yeeld their subiection and submission unto him . And doth not S. Paul also require the same subiection and obedience to be performed , by all maner of persons , to their King ▪ and Princes ? For thus he saith : Let every soule be subiect to the higher Powers ; for there is no power but of God : and , the powers that be , be ordayned of God. VVhosoever therefore resisteth the power , resisteth the ordinance of God : and they that resist , shall receive to themselves Iudgement , or , Condemnation . And againe hee saith : VVherefore ye must be subiect , not onely because of vvrath , but also for Conscience sake . Now then , if every one must be subiect to Kings , Princes , and these higher Powers , which thus beare the civill sword ( as both these Apostles of Christ doe here cleerly testifie ) it is apparant , that Kings and Princes , and these higher powers , be , and must needs be granted to be supreame , to whom all the rest , within their Dominions , be thus required to be subiect . Yea , S. Paul writing that his Epistle to the Church of Rome , and requiring every Soule therein , to bee subiect to these higher Powers , sheweth , that not onely Lay people , but all within the Ecclesiasticall order also , even as manie as have soules , should be subiect to these higher powers . And therefore S. Chrysostome , upon this place , saith directly : Sive Apostolus , sive Evangelista , sive Propheta , sive quisquis tandem fueris , &c. Everie soule must be subiect to the higher powers , yea , though you bee an Apostle , or an Evangelist , or a Prophet , or whosoever you be . And he further addeth , saying ; Neque enim pietatem subvertit ista subiectio : For neither doth this subiection overthrow pietie or godlinesse . And so saith Theodoret likewise upon this Text : Sive est Sacerdo● aliquis , sive Antistes , sive Monasticam vitam professus , us cedat quibus sunt mandati Magistratus ; whether he be a Priest or a Prelate , or professe a Monasticall life , hee must submit himselfe to those , to whom Magistracie is committed . Theophilact upon the same Text , speaketh in like sort ; Vniversos erudit , sive Sacerdos sit ille , sive Monachus , sive Apostolus , ut se principibus subdant , cuiusmodi subiectio nil prorsus est Dei sublatura cognitionem : S. Paul instructeth all ( saith he ) whether he be a Priest , or a Monke , or an Apostle , that they should subiect themselves to Princes ; which kind of subiection will in no sort take away the knowledge of God. Likewise speaketh Oecumenius : Instruens omnem animam , & audiens , ut licet Sacerdos quispiam sit , licet Monachus , licet Apostolus , potestatibus subijciatur ; That S. Paul teacheth and instructeth everie soule , that though he be a Priest , though a Monke , though an Apostle , he must be subiect to these higher Powers . Bernard also , writing to the Archbishop of Senona , alleageth this Text , Let every soule be subiect to the higher powers : and addeth further , Si omnis anima , & vestra : Quic vos excepit ab universitate ? If everie soule must be subiect , then must your soule also : for who hath excepted you from this universalitie ? Yea Aeneas Silvius ( who was himselfe afterward a Pope of Rome , called Pope Pius the second ) alleaging this Text , saith , Omnis anima potestatibus sublimioribus subdita sit ; nec excipit animam Papae : Let everie soule be subiect to the higher powers ; neither ( saith hee ) doth he except herein , the soule of the Pope himselfe . And Gregory ( who was also himselfe a Pope of Rome ) in an Epistle to the Emperor Mauritius , in the person of Christ , saith thus unto him , Sacerdotes meos manui tuae commisi ; I have committed my Priests to thy hand . And in another Epistle hee saith , that Dominari non solum militibus ; sed etiam sacerdotibus concessit : God hath made the Emperor , ruler , not only over Souldiers , but over Priests also . Hee further calleth the Emperors , his Lords , & saith , that Potestas super omnes homines , dominorum meorum pietati , coelitus data est : Power over all men , is given from heaven , to the pietie of my Lords . And this supremacie doth also Optatus expresly acknowledge , saying , Super Imperatorem non est , nisi solus Deus , qui fecit Imperatorem : Above the Emperor is not anie but God onely , that made the Emperor . And this againe did all the ancient Christian Church acknowledge in Tertullians time , saying thus , Colimus Imperatorem , ut hominem à Deo secundum , & solo Deo minorem : Wee Christians honour our Emperor , as the man next unto God , and inferior onely to God. Againe hee saith , that they held their Emperors to be under the power of God onely : à quo sunt secundi , post quem primi , from whom they bee the second , and after whom they be the first . Kings therefore , who have the like preeminence & authoritie within their kingdomes , that the Emperors had within their Empire , must , of all that will be right and Orthodox Christians bee acknowledged to have the Supremacie , or ( which is all one ) the supreme government , over all persons , within their own kingdomes and dominions , of what sort soever , whether they be Lay or Ecclesiasticall . And this is further confirmed by the sixt Toletan Councel , which speaking of Chintillanus the King , saith thus ; Nefas est in dubium deducere eius potestatem , cui omnium gubernatio superno constat delegata Iudicio : It is an heinous offence to call his power into doubt , to whom it is apparant that the governement of all is committed by Gods appointment . How intollerably iniurious then , is the Popish Clergie , which will not acknowledge this subiection ? but if it so fall out that anie of them be Robbers , Traytors , Rebels , Murtherers , or how great offendors soever in a Commonweale , yet hold themselves neverthelesse free , by reason of their Order , from ●riall , for those offences , in Kings Courts . This , you see , is directly repugnant to the Institution and word of God , and to the opinion and practise of the Primitive and ancient Church , and was moreover long sithence condemned ( as it was well worthie ) by Marsilius of Padua ▪ as a new devise , and not so new as pestiferous , occasioning the ruine of States , and inducing a plurality of Soveraignties in one kingdome : yea , from hence all scandals grow , and which standing ( saith he ) civill discord shall never have an end . Is not then the position of such Priests and Iesuites as Emanuel Sa is , iustly to bee condemned ; who , in his Aphorismes , at the word Clericus , affirmeth , that , Clerici rebellio in Regem non est Crimen loesae Maiestatis , quia non est subditus Regis : The Rebellion of a Clergie man against the king , is no Treason , because he is not the kings subiect . And so likewise saith Bellarmine ; Non sunt amplius Reges Clericorum Superiores : Kings be no longer Soveraignes or superiors to Clergie men . Doe not these appeare to bee most grosse , disloyall , and detestable opinions ? But thus a New King is raised over the Popes Clergie , that the Scripture might be fulfilled , which saith , They have a King over them , vvhich is the Angel of the bottomlesse pit , who in Hebrew is called Abaddon , and in Greeke Apollyon , that is in English , a Destroyer : namely , the degenerate Bishop of Rome , ( that grand 〈◊〉 , as 〈…〉 proved ) who hath thus bereaved and robbed King● of 〈◊〉 naturall borne subiects , and of their ancient Supremacie , and most rightful authoritie over them . 2 That the King is a Governour within his owne kingdomes and dominions , is a matter so evident , as that it needeth no proofe : for he is called Rex à Regendo , ● King in respect of his rule and governement . And S. Peter ( agreeing hereunto ) teacheth , that not onely the King , but even other Magistrates also that be under the King , be Governours ▪ and instituted for the punishment of evill doers , & for the praise of them that doe well : S. Paul also speaketh the like of Princes or Governours that beare the sword , that , They are not to be feared for good vvorkes , but for evill : vvilt thou then be vvithout feare of the power ? Doe vvell ( saith hee ) so shalt thou have praise of the same : for he is the minister of God for thy good : But , if thou doe evill , then feare , for he beareth not the sword in vaine : for he is the minister of God , to take vengeance on him that doth evill . You here then cleerely perceive , that Kings and Princes bee Governors : and 〈…〉 before that they be supreme ; which being put together , necessarily concludeth them to be , under God , the supreme Governors , within their owne Dominions . Now that their governement and authoritie extendeth to causes Ecclesiasticall as well as 〈…〉 ▪ is a thing likewise verie manifest : for as there is here no exception of anie person , so is there also no exception or difference put , of anie cause ; but whosoever transgresseth or offendeth , or doth evill , be it in what kinde of cause soever , hee is here made subiect to this sword , power , and authoritie of Kings and Princes , and punishable by it . And doth not verie reason it selfe also perswade this ? For even in Christian States , it is possible for Bishop● and other Ecclesiasticall ministers , to transgresse and offend , as touching the execution and administration of their Ecclesiasticall offices and functions , as well as other men may in their offices and places . As for example , If they or anie of them would not suffer a childe , or anie other , to bee baptized which were not to be denied baptisme ; or if they should excommunicate anie , upon meere spleen and malice , without anie iust cause ; or if after a iust excommunication , the person excommunicate should afterward publiquely testifie his repentance , and thereupon desire to be reconciled and received againe into the Church , and yet for all that , should most uniustly be held out , and be denied absolution or reconciliation : Do not these and such like offences , though committed by Ecclesiasticall persons , and in causes Ecclesiasticall , deserve punishment by the Civill Sword , and authoritie of a Christian King ? If you say , That such an offendor may be censured by such as be Clergie men , and have Ecclesiasticall authoritie over him : That hindreth not , but that a King may neverthelesse punish him also civilly , especially where the Lawes of the kingdome do so permit or appoint : For in such cases , without anie wrong or iniurie , may one and the selfe same offence be punished both wayes , viz. both Civilly , and Ecclesiastically . Your selves doe know , that Bishops and Clergie men cannot ( by vertue of that their Ecclesiasticall office and authoritie ) punish anie offendors civilly , but onely Ecclesiastically , as namely , by deprivation , or excommunication , or such like censures of the Church : But Kings and Princes punish offendors in ecclesiasticall causes , after another sort , namely , not ecclesiastically , ( as Bishops doe ) but Civilly , as by corporall imprisonment , pecuniarie punishment , and such like temporall paines belonging to their authoritie . So that both Civill and Ecclesiasticall authoritie , doe and may well stand together , without doing anie wrong , yea , as friends and helpers the one to the other . But to illustrate this matter yet further ; Admit Clergie men have excommunicated a man , or sentenced him to be deprived , or pronounced him to be an Hereticke , or done all they can , against him , by the power of the keyes , and of the Church censures , and that neverthelesse he still , and evermore , persisteth a scorner and contemner of all that they can doe against him : Is it not meete and requisite ( thinke you ) that such a one should be punished civilly , and by the Kings authoritie ? For what other remedie is there left in such a case ? You see then , how expedient and necessarie the governement and authoritie of a Christian King is , even in respect of the Church , and Church affaires ; as well as of the Common-weale , and Common-weale causes : and that in respect of offend●rs in Ecclesiasticall causes that be unruly , wilfull , obstinate , and contemptuous , the Church hath as much neede of him , as the Common-weale . Whilest therefore the king punisheth offendors in Ecclesiasticall causes , not ecclesiastically and by Church censures ( as Clergie men doe ) but civilly , and by a regall power and authoritie , it is such a cleere & evident a right , as none can with anie colour of reason gainsay or disallow . Yea , even Heathen and Pagan Kings have this power and authoritie , to make lawes and proclamations for the worship and service of the true GOD , and to inflict punishment upon the breakers & violaters of those their lawes and proclamations ; although they doe not alwayes put that their power and authoritie in execution for God , as they ought , but most commonly abuse it against him : And yet sometime , we see , they doe extend it , and put it in execution for God , as it is evident in the examples of Artashast King of Persia , Nebuchadnezar King of Babell , and Darius King of the M●des ; as also by some other Heathen Emperors mentioned in Eusebius . If then ( as is manifest ) Heathen and Pagan kings have this power and authoritie ( albeit they doe no● alwaies extend it , and put it in execution for God ) : by what right or reason can it be denied to Christian Kings and Princes , so to doe ? Yea , by Gods owne most gracious providence , Christian Kings and Queenes are to be nursing fathers and nursing mothers to his Church and Religion : for so the Prophet Esay directly witnesseth . And therefore is it , that they not onely may make Lawes for Christ ( for so S. Augustine likewise saith , that , Serviunt reges Christo , leges ferendo pro Christo , Kings serve Christ , by making lawes for Christ ) but they may also command , and externally compell , their subiects , if they stubbornly be Re●●sants and wilfull , to become obedient in that behalfe . For so did the godly and religious Kings of Iudah : as for example , King Asa , King Manasseth ▪ and king Iosiah . The Donatists , were the first , that denied this authoritie of Kings in matters Ecclesiasticall : Against whom therefore S. Augustine disputeth at large in sundry places . VVhy doe the Donatists ( saith he ) acknowledge the force of the laws to be iustly executed against other malefactors , and deny the same to be done against heretickes and schismaticks ; seeing that by the authoritie of the Apostle , they be alike reckoned with the same fruits of iniquity ? yea if a King should not regard such things , why then ( saith he ) doth he beare the sword ? Againe hee saith : Mirantur quia commoventur potestates Christianae adversus detestandos dissipatores Ecclesiae : Si non ergo moverentur , quo modo redderent rationem de Imperio su● Deo ? They marvaile that these Christian Powers be moved against the detestable wasters of the Church : If they should not be moved against such , how should they render an account to God of their rule or governement ? Thinkest thou ( saith he to Vincentius ) that no man ought to be forced to righteousnesse , vvhen as thou readest , that the Master said unto his servant , Compell all that you finde to come in ▪ &c. Where is now ( saith he to Bonifacius ) that vvhich these Donatists harpe at so much , viz. That it is free for a man to beleeve ▪ or not to beleeve ? what violence did Christ use ? whom did hee compell ? Behold Paul for an example : Let them marke in him , first , Christ compelling , and afterward teaching ; first striking , and then comforting . Let them not mislike that they be forced , but examine whereto they be sorted ▪ And cyting that part of the second Psalme ( Be vvise ye kings , understand yee that iudge the earth , Serve the Lord in feare ) hee saith thus : How doe kings serve the Lord in feare , but when they forbid and punish vvith a religious severitie , those things which be done against the commandements of God ? As Ezechias did serve him , by destroying the groves and Temples , builded against the precept of God : As Iosiah did in like maner : As the king of Nineveh also did , forcing the vvhole City to please God : As Nebuchadnezar likewise did , restraining all his subiects from blaspheming God , with a dreadfull law . 3 As for the reason of Gaudentius : that the peace of Christ invited such as were willing , but forced no man unwilling ▪ the same S. Augustine again answereth it , & speaketh on this manner ▪ VVhere you thinke ( saith he ) that none must be forced to truth against their wils , you be deceived , not knowing the Scriptures , nor the power of God ; vvhich maketh them willing afterward , vvhich were unwilling at the first . Did the Ninivites repent against their will , because they did it at the compulsion of their king ? VVhat needed the kings expresse commandement that all should humbly submit themselves to God , but that there were some amongst them , vvhich never vvould have regarded nor beleeved Gods message , had they not beene terrified by the kings Edict ? This princely power and authoritie , giveth many men occasion to be saved , vvhich though they vvere violently brought to the feast of the great Housholder , yet being once compelled to come in , they finde there good cause to reioyce , that they did enter , though at first against their wills . And when Petilian also obiected that no man ought to be forced by lawes , to godlinesse , S. Augustine still answereth , and saith , Preposterous vvere discipline , to revenge your ill living , but vvhen you first contemne the doctrine that teacheth you to live vvell : And even those that make lawes to bridle your headinesse , are they not they that beare the sword ( as Paul speaketh ) not in vaine , being Gods ministers and executors of wrath on him that doth ill ? Yea S. Augustine teacheth further directly , that it is the office & dutie of Kings and Princes , to compell their subiects , although not to faith , yet to the outward meanes of faith ; which is comming to the Churches and assemblies of Gods people , there to heare the word of God read and preached , and to doe other Christian dueties there used : For howsoever , it be granted that God only worketh faith in mens soules , and not Men , nor the power of Kings ; yet thereupon it followeth not , but that Kings may neverthelesse command and compell them to external obedience , and cause them to present their bodies , in those Churches and assemblies where the ordinarie meanes of faith and salvation is to be had . And as for Gods inward working upon their soules , and his blessing upon that outward meanes , when they be in those Assemblies , Kings and Princes doe , and must , leave those things unto God alone , as being things not included within their power to give , nor within the power of anie earthly creature whosoever . Some of the Donatists , in ancient time , rather then they would be forced from their fancies , were so wilful , unnaturall , and impious , as that they slew themselves : yet did this nothing hinder the Church of God , but that Donatists for all that , were compelled , by vertue of Princes lawes , to their due obedience , without anie respect , or regard had , to such their wicked and desperate doings . I vvas once so minded ( saith S. Augustine ) that I thought no man ought to be forced to Christian unity , but that vvee should deale by perswasion , strive by disputing , and conquer by reasoning , lest they proved dissembling Catholickes vvhom we know to be professed Heretickes : But afterward , as himselfe sheweth , he altered this opinion , upon better advisement ; teaching , That as it is fit , that men that be in error touching Religion , should be admonished , instructed , and dealt withall by perswasion : so , if they neglect , scorne , or contemne admonitions , and instructions , or doe grow wilfull , stubborne , perverse , and obstinate , upon no ground of reason , they are iustly worthie to be punished according to the lawes . For , what a vaine & idle thing is it for anie to say . It is against their conscience to come to our Churches , there to heare Gods word read and preached , to pray unto God with us , to thanke him for all his benefites , to be present and partakers of his Sacraments , and of other godly and religious exercises there used ; and yet can shew no reason at all for this their doing ? A blinde conscience ( such as this , and every other is , that hath not anie good reason to shew for it selfe ) is to be corrected and reformed , and not to be followed . And therfore doth S. Augustine yet further , say expresly , touching this matter : That it is enioyned Kings from God , ut in Regno suo bona iubeant , mala prohibeant , non solum quae ad humanam societatem pertinent , verum etiam quae ad Divinam Religionem : that in their Kingdomes , they should command good things , & forbid evill things ; not onely such things as belong to humane societie , but such things also as belong to Gods Religion . Can anie thing be more plainely , or more directly spoken for this purpose ? 4 It is true , that the Oath of Supremacy , conteyneth in it , not onely an affirmative clause ▪ that The King is the onely supreme Governor of this Realme , and of all other his Highnesse Dominions and countreyes , &c. but a negative clause also , viz. that No forraine Prince , person , Prelate , State , or Potentate hath , or or ought to have , anie Iurisdiction , power , superioritie , preeminence , or authoritie Ecclesiasticall or Spirituall , within this Realme &c. And why should wee not all frankely and freely acknowledge this ? For ( beside that the effect of this negative clause , is included in the former affirmative ) what hath anie forraine Prince or Prelate to doe , within anie the Kings Dominions , without his leave and licence ? For , as touching the Bishop of Rome ( otherwise called the Pope ) concerning whom all the scruple is made : his authoritie is by Act of Parliament directly banished and abolished out of all his Maiesties Dominions . So that by anie humane Law , or constitution , of force in this kingdome , he neither hath , nor can challenge anie authoritie at all ; much lesse a supremacy , amongst us . How then doth he claime it ? Or which way can he have it ? Is it by anie Divine Institution ? That hath been often pretended ( I know ) but could never yet be proved , nor ever will be . For as for those three Texts of Scripture which be usually alledged , namely , the one in Matth. 16 ▪ Tu es Petrus & super hanc Pet●●● &c. and Luk. 22. Ora●i pro te Petre , &c. and Ioh. 21. Pasce oves meas &c. They have beene often heretofore , as they be againe afterward , examined , and cleerely shewed , to make nothing for him , in respect of anie supremacy , eyther Civill or Ecclesiasticall . In the meane time , will you be pleased to heare , what some great learned men , even of former times ( when Poperie was not altogether so grosse and bad as it is in these daies ) have written of this matter ? Cusanus a Cardinall did himselfe dispute in his time , against them that thought the Pope to have more power and authoritie then otger Bishops ; Oportet primum , si hoc verum foret , Petrum aliquid à Christ● singularitatis recepisse , & Papam in hoc successorem esse ; sed scimus quod Petrus nihil plus potestatis à Christo accepit , alijs Apostolis : First , if this were true , then must Peter have received something singular from Christ , and that the Pope be his successor therein : but we know ( saith he ) that Peter received from Christ no more power or authoritie , then the rest of the Apostles . Aeneas Silvia● likewise , who was afterward himselfe a Pope of Rome , hath written a Booke of the Acts and proceedings of the Councell of Basil : and first handling that Text , Tu es Petrus , & super hanc petram , &c. he saith thus ; A quibus verbis ideo placuit e●ordiri , quod aliqui verba haec ad extollendam Romani Pontificis authoritatem , solen● 〈…〉 sed , ut statim patebit , alius est verborum Christi sensus : Of which words , it therefore pleased mee to begin , for that some are wont to alledge these words for the extolling of the authoritie of the Pope of Rome : but , as shall by and by appeare , there is ( saith he ) another sense or meaning of those words of Christ. Iohn Gerson also , Chancellor of the Vniversitie of Paris , inveighing against flatterie and flatterers of the Pope , saith , That this offence was given by such , as would prove his Iurisdiction from certaine Texts of Scripture ; as , Tu es Petrus , super hanc Petram , &c. and , Oravi pro te Petre , &c. and such like : which Texts ( saith he ) bee taken by these flatterers , grosse , & non secundum regulam Evangelicam , grossely , and not according to the rule of the Gospell . Observe well these speeches ; for they tell you , how much these Texts of Scripture , both heretofore have beene , and still be , herein abused : it being indeed a thing certaine , that neither to the civill Supremacie , nor yet to the ecclesiasticall , the Pope can make anie good title . In times past he claimed the one , or , at least a great part of the Empire , by a pretended gift or donation of Constantine the Emperor . But that supposed donation and conveyance , hath beene long since shewed to be a forged and counterfeit thing , and that , not onely by Protestants , but by Papists also : as namely , by Valla , by Volateran , by Antoninus , Catalanus : by Canus also , loc . Theol. lib. 1. cap. 5. and by Pope Pius the second , as Balbus witnesseth , and by sundrie others . In like manner he claimed , in ancient time , an ecclesiasticall supremacie , by a supposed Canon of the Councell of Nice : but that was also , upon examination , found to be a forged and counterfeit Canon ; and so discovered and made evident to the world , by the sundrie Bishops of those times , assembled in Councels . And divers other forged Authors , they likewise alledge for this purpose : as for example , certaine Decretall Epistles under the name● of Clemens , Anacletus , Evaristus , Sixtus , Tele●phorus , Higi●s , Pius , Anicetus , Victor , &c. of which Epistles , Bellarmine himselfe speaking , saith , Nec indubitatas esse affirmare audeam , that neither durst he affirme them to be undoubted or uncounterfeit . Such forged , suspicious , and counterfeit writings therefore can make no good or sure title to the Pope , but , contrariwise , doe make the matter the more evident and the more odious against him . Yea , even the title & appellation of universall Bishop ( wherin consisteth the summe and substance of the ecclesiasticall Supremacie he claimeth ) did two Bishops of Rome themselves in ancient time , oppugne & stand against , when it was first affected by Iohn , the Bishop and Patriarch of Constantinople : for , first , Pelagius , and then Gregory the great ( both Bishops of Rome ) withstood it . Let no Patriarch ( saith Pelagius ) use so prophane a Title . Againe ( he saith ) God forbid that it should ever fall into the heart of a Christian , to assume any thing unto himselfe , vvhereby the honour of his brethren may be debased : for this cause , I , in my Epistles , never call any by that name , for feare lest by giving him more then is his due , I might seeme to take away even that which of right belongeth to him . For ( saith he ) The Divell our adversary goeth about like a roaring Lyon , exercising his rage upon the humble and meeke hearted , and seeking to devoure , not now the sheepe-coats , but even the principall members of the Church . And againe ( hee saith ) Consider ( my brethren ) vvhat is like to ensue , &c. For he commeth neere unto him , of whom it is written , This is he which is King over all the children of Pride : which words I speake , with griefe of mind , in that I see our brother and fellow Bishop , Iohn , in despite of the commandement of our Saviour , the precepts of the Apostles , and Canons of the Church , by this haughty name , to make himselfe his forerunner , that is , the forerunner of the King of Pride , ( namely , of Antichrist . ) And he further addeth , that hereby Iohn went about to attribute to himselfe , those things , which properly belong to the head himselfe , that is , to Christ , and by the usurpation of this Pompous Title , to bring under his subiection ▪ all the members of Christ. And therefore ( hee saith ) They must beware that this Tentation of Satan prevaile not over them , either to give , or to take this title of universall Bishop . Gregory the great , was likewise verie vehement and earnest against it . By this Arrogancy and Pride , ( saith he ) what else is portended , but that the time of Antichrist is now at hand ? in that he imitateth him , who making light of that happinesse which he possessed in common with the whole army of Angels , would needs aspire to a singularitie above all the rest . Againe hee saith , All those that have read the Gospel , know well , vvhat the Lord said unto Peter , &c howbeit , he is not called the universall Apostle : and yet behold , my fellow Priest , Iohn , seeketh to be called the universall Bishop . I am now forced to cry out , O the times , and ô the maners of men . Europe is now exposed for a prey to the Barbarians : and yet , the Priests , vvho should lye along in the dust , upon the Pavement , vveeping and rowling themselves in ashes , seeke after names of vanity , and boast themselves of their new found prophane Ti●les . And againe he saith : VVhat vvilt thou answer unto Christ , vvho is the true head of the universall Church , in that day of Iudgement , seeing that by this name of universall Bishop thou seekest to bring under , all the members of his body , unto thy selfe ? whom dost thou imitate herein , save onely him , vvho in contempt of those legions of Angels , vvhich vvere his fellowes sought to mount aloft to the Top of Singularity , vvhere he might be subiect to none , and all others subiect unto him ? Againe , he saith , The king of Pride is at hand , and ( vvhich I dread to speake ) an army of Priests standeth ready to receive him : For they that vvere appointed to chalke out the vvay of meekenesse , and of humblenesse , doe now become souldiers unto that ne●ke of Pride , vvhich lifteth it s●lfe up . And againe , he saith , Not to speake of the vvrong , vvhich he hereby doth unto other Bishops ; If there be one called universall Bishop ▪ then must the universall Church goe to the ground , if he vvhich is universall happen to fall : but never may such foolery befall us , never may this vveakenesse come unto my eares . And againe , he sai●h , I speake ●t confidently , that vvhosoever calleth himselfe , or des●reth to be called universall Priest is , in that his elation of minde , the forerunner of Antichrist . And , a great deale more doth he write to this effect , against it . But notwithstanding that both these Bishops of Rome , were herein thus earnest and vehement , yet neverthelesse after the death of this Gregory the great , Sabinianus succeeded , who was Bishop but for a verie little space ; & then came in Boniface the third , to be Pope of Rome , who obteyned of Phocas the Emperor ( who was a Traytor and murtherer of his predecessor , and liege Lord , the Emperor Mauritius ) that new and proud title of universal Bishop , or headship , over the whole Church : For so also testifieth Paulus Diaconus , Abbas Vspergensis , Platina , Otho Frisingensis , Marianus Scotus , Sabellicus , Blondus , and other Historians . So that this appeareth to be , then and in those times , a verie new device , and a new matter , not heard of before in the Church , and consequently could not be a declaration of a thing ever before acknowledged , as Bellarmine would most strangely perswade . Howbeit , he alledgeth , that before that time , Iustinian called the Church of Rome , the head of all the Churches : And this is true , but , in that sense in which he called also that other , namely , the Church of Constantinople , by the same name , saying likewise , that Constantinople is the head of all other Churches ▪ both which he so calleth , in respect they were Patriarchall Sees , and consequently everie of them , Head of all the other Churches that were under them , in those their severall Patriarchships . But ( saith Bellarmine ) the Patriarch and Bishop of Rome , was called Vniversall or Oecumenicall Bishop , before Phocas his time : whereunto is answered , that so were also the other Patriarchs , as well as he : for so did Iustinian , call Epiphanius ( the Bishop of Constantinople ) sometimes oecumenicall , and sometimes ( which is all one ) universall Patriarch . So doth he also call Anthemius , and Menna , in his Novels . And the Councell of Calcedon likewise , in sundry places , calleth Menna , oecumenicall Patriarch : And so were other of the Patriarchs also , called , in respect of the generall charge which iointly together they had over all the Churches , and in respect also of all those particular Churches which were severally belonging to each of them , in right of those their severall Patriarchships . Wherefore the taking of this Title from the rest of the Patriarches , within their severall Patriarchships , and the peculiarizing and appropriating of it to one Bishop or Patriarch alone , as namely to the Bishop of Rome , thereby to give him the headship , and supremacie over all the Bishops in the world , doth still appeare to be , not untill this time of that abhominable Traytor and murtherer , Phocas , who bestowed it upon him , about the yeare of our Lord 606. Such a wicked Founder , and Author of it , hath the Popes Ecclesiasticall Supremacy : which as it had his originall from a Traytor ; so is it still continued , upheld , and maintained ( if ye well observe it ) by Treason and Rebellion . But to make this yet more manifest , ye may remember , that the Christian Churches were , in ancient times , divided amongst foure or five Patriarches : as , of Rome , Constantinople , Alexandria , Antioch , and Hierusalem : who , in those ancient times , were all of equall authoritie amongst themselves , and had everie one their severall bounds & limits , beyond which they might not goe . This is evident , even by divers generall Councels : and first , by the first generall Councell of Nice , holden anno 325. wherein were 318. Bishops . The words of that Councell ( Can. 6. ) be these : Let the ancient customes continue in force , that are in Egypt , Libia , and Pentapolis , That the Bishop of Alexandria have the governement of all these : for as much as , the Bishop of Rome also hath the like custome . And so likewise throughout Antioch , and in other Provinces , let the Churches have their Prerogatives upholden by them . Where , we see , that the severall Patriarches , and by name , the Bishop of Alexandria , and the Bishop of Rome , had their limits and bounds set them , which they might not exceed : for , the ancient rights and customes , touching the bounds & limits of Alexandria , be there confirmed , because the Bishop of Rome ( who was another of the Patriarches ) had the like custome , as touching bounds and limits set and appointed to him , within his Patriarchship . This then sheweth , That the Bishop of Rome his government , in those times , extended but to the precincts of his owne Province likewise , and no further : For had it stretched over all the world , then could not from thence anie good patterne have beene drawne to confirme and fortifie the like at Alexandria ; which was not to extend it selfe , over all the world , but to keepe it selfe within certaine limits and bounds onely . Yea , what resemblance or parilitie , was there , or could there be , betweene him that is an universall Bishop , and a Provinciall ? So that , if you will make the Bishop of Rome at that time to have an universall governement over all the Christian world : you must conclude the same also for the Bishop of Alexandria , that hee had so likewise ; for there was parilis mos , the like usage , in both , as the very words of the Canon it selfe affirme . But if you will say ( as you must needs ) that by this Councell of Nice , the Bishop of Alexandria had his limits and bounds confirmed to him , by the patterne and example of the Bishop of Rome ( for , that , is the patterne there proposed , for Alexandria ) : then must you also grant ( according to right and truth , ) that the Bishop of Rome , aswell as the Bishop of Alexandria , and the rest of the Patriarchall Bishops in those times , had likewise everie one of them their severall limits , bounds , and precincts , set them , beyond which they might not passe , nor extend their authoritie . And this you may yet further see by Ruffinus , lib. 1. cap. 6. and by the Councell of Africa , cap. 92. & 105. &c. verie cleerely , for your better satisfaction . Againe , the first generall Councell of Constantinople , held about anno 381. and consisting of 150. Bishops ( Can. 2. & 3. ) And the Councel of Ephesus also , held about ann 431. ( Ca. 8. ) doe both shew , that the Provinces of the world were in those times distinguished and distributed , and the Bishops and Patriarches so restrained to their owne severall precincts and limits , ut nullus Episcoporum alienam invadat provinciam , that no Bishop or Patriarch might invade or intrude upon anothers Province or precinct . It is true that the Bishop of Rome had the honour of the first place : the Bishop of Constantinople had the second place : the Bishop of Alexandria the third : the Bishop of Antioch , the fourth : and the Bishop of Hierusalem , the fift . But this precedencie or prioritie of place ( all men know ) is such , as may be among those that be otherwise Equals amongst themselves , and proveth only a prioritie of order , but no prioritie of Dominion , or of a Princely power , or Monarchicall authority , in anie one of them , over the rest . Yea , the generall Councell of Calcedon also , held about ann . 451 , wherein were 630 Bishops ( Act. 16. ) hath these words : Following the Decrees of the holy Fathers , and of those 150 Bishops assembled under Theodosius the elder , of blessed memory , in the royall Citie of Constantinople , and acknowledging the same : VVee also Decree and ordaine the same things , concerning the priviledges or preeminences of the said Church of Constantinople , vvhich is new Rome . For our fathers gave those preeminences to the seate of Elder Rome , because that City had the Empire : And the 150 Bishops , moved vvith the same consideration , gave the same preeminences to the most sacred seate of New Rome ; thinking it reason , that the citie vvhich is honoured vvith the Empire and Senate , should have equall preeminences vvith Elder Rome , and in Ecclesiasticall matters , should be advanced Equally vvith her , being ( in place ) the next unto her . It is true , that the then Pope of Rome , by his Legats or Vicegerents , did what hee could , to withstand and hinder this Decree : but , for all that , it prevayled and was of force , as even Cardinal Cusanus himselfe affirmeth ; thereby proving a Generall Councell to be above the Pope , and the Decrees thereof to be good and avayleable , though the Pope never give his consent unto them . Yea , the sixt generall Councell of Constantinople ( Can. 36. ) did also long after , confirme and ratifie this Decree , and accordingly made another Decree to the same effect , saying thus : Renuing the Decrees of the 150 Fathers , that met in this royall City of Constantinople , and of the 630 Bishops assembled at Chalcedon : vvee likewise decree that the Sea of Constantinople , have equall Priviledges vvith the seate of Elder Rome , and in Ecclesiasticall matters , be advanced equally vvith Rome ▪ being the next unto it . By all which , it is apparant , that the Bishop or Patriarch of Constantinople , was , within his Patriarchship , to have as great priviledges , preeminences , and authorities , as touching Church affaires , as the Bishop of Rome was to have within his Patriarchship . And as you may observe by these Councels , that the Primacie , which the Bishop of Rome at the first had and obteyned , was onely a Primacie of honour , or of Order , or , of place ; and not anie Primacie of Princely or Regall power over the rest of his fellow Patriarches : so you may also perceive , that even that Primacy was not given him , as belonging to him in anie right from S. Peter , ( as hee now strangely claimeth ) but by reason onely of the Citie or place whereof he was Bishop ; namely , for that Rome was then the Imperiall Citie , or , seate of the Emperors . But the Bishop of Rome contented not himselfe with this Primacie of honour , or of order , or precedencie of place , but afterward clymbed higher , even to a Primacie of Princely power and Monarchicall authoritie , and that not onely over his fellow-Patriarches and Bishops , but over all Emperors also , and Kings and Princes which be his Superiors : and over all Generall Councels likewise ( his Pride , and ambition , having no meane , nor measure , in it ) . And yet is this his claymed Supremacie over Councels also , but a new devise , and of a verie late standing in the world . For , Councels , untill of verie late times , were held , both for opinion and practise , to be above the Pope , and the Popes authoritie : as is apparant by the Councell assembled at Pisa , about the yeare of our Lord 1408. two striving at that time , for the Popedome , viz. Gregory the 12 , and Benedict the 13. This Councell proceeded against both these Popes , deposed them , condemned them both for hereticks and schismaticks , and required all Christians , not to take them for Popes , or to yeeld obedience to them : which Councell is also by Io : Gerson much commended . Likewise in the Councell of Constance ( which was called about Ann. 1414. ) was Pope Iohn the 23th deposed : and for confirmation thereof , it declareth the right and authoritie of a Councell , to be above the Pope . The Councell of Basil likewise deposed another Pope , namely , Eugenius the fourth , where againe the authoritie and power of a Councell above the Pope , is expresly ratified and confirmed , and he affirmed to be an hereticke , that shall say to the contrarie . How then can Iesuites , and others , avoid the note and name of hereticks , which , in these latter times , contrarie to the practise and decrees of these former generall Councels , dare and doe affirme , the Pope to be above all general Councels , to be supreme Iudge over all , and not subiect to the iudgement of anie , upon earth ? Is not this intolerable pride , and most abhominable licentiousnesse and lawlesnesse in the Pope of Rome ? and most grosse , notorious , and palpable flatterie , in his followers ? The Popes Supremacie ecclesiasticall then , which he claimeth over all Bishops and Councels , and the civill Supremacie , which he likewise claimeth over all Kings and Emperors , appeareth to be not onely a meere Noveltie , but a thing also extreamely iniurious to all Bishops and Councels , and to all Kings , Princes , and Emperors also ; and is therefore iustly worthie of all to be detested and reiected . 6 For , must not the Supremacie civill , which hee also claimeth over Emperors , Kings , and Princes , to depose them from their Crownes and Kingdomes , and to assoile their subiects of their allegeance , be a most strange and a most damnable impietie ? when God himselfe saith thus : By mee , Kings raigne , and not by the commission or permission of anie Pope : and when , in Daniel , a voice from heaven , proclaimeth , That it is not the Pope , but , The most high , that beareth rule over the kingdome of men , and giveth it to vvhomsoever hee vvill : and when moreover , not the Pope , but God himselfe , is hee , that is intituled , King of kings , and Lord of lords ? Besides , it is a thing cleerely out of the commission of the Apostles , and consequently out of the commission of all Bishops , and other Ministers of the Gospel ; for they be the Keyes of the kingdome of heaven , ( and not of earthly kingdomes ) that bee committed unto them : And therefore it is not within the compasse of this their Divine and Ecclesiastical commission , to meddle with anie earthly matters ; much lesse , with earthly kingdomes , or to depose anie Kings from their Thrones , or to give away their kingdomes , or to disanull the duetie and allegeance of subiects , which by the law of God and Nature they owe unto their Soveraignes . Did anie Apostle , yea or all the Apostles together , in ancient time , take upon them , to depose Nero , or anie other Emperor , were he never so great a persecutor , or were hee never so wicked ? Or did anie Bishops in the ancient Church , take upon them , to depose anie of them that were hereticall Arrian Emperors in their times , and persecuters of the Oxthodox and right beleeving Christians ? Yea , did anie Bishop , or all the Bishops in the world together , take upon them to depose the Emperor Iulian , though an Apostata , though a man Anathematized , though a most impious person , and a scorner of Christ , and of all Christian Religion ? By this one president then of Iulian the Apostata , ( if there were no other ) you may easily perceive , that no excommunication , or , Anathematization , nor anie power of the Keyes whatsoever ( committed by Christ to Bishops & Ministers of the Gospel ) have anie force included in them to depose Emperors , Kings , and Princes , be they never so wicked , or adverse to Christ or Christianitie : yea , that Bishops in no sort , neither directly , nor indirectly , or , in ordine ad Spiritualia ( as they speake ) or for advancement of anie pretended , or Revera Catholike cause , have anie such authoritie . For Iulian still remained an Emperor , and his Christian souldiers and subiects ( notwithstanding that he was so great an enemie to their Religion ) were neverthelesse obedient , dutifull , and serviceable unto him , as S. Augustine also sheweth and affirmeth . So farre off were they from rebelling , or withdrawing their allegeance from him : and so farre off also were the Bishops of those times , from perswading , abetting , or counselling anie such wicked matter unto them Yea , whereas Bellarmine , and some other Papists , affirme , that the Christians in the primitive and those ancient Churches , were therefore obedient , because they wanted sufficient power and force to withstand , their wicked Emperors : doe they not herein speake , more like politicke Atheists , then Christian Divines ? Where is Obedience for conscience sake , ( which God requireth of all Christians , as S. Paul witnesseth ) if such Popish doctrine as this , were true ? But besides , Tertullian expressely confuteth it , witnessing , that such was the affection and disposition of the Christians in those times , being ledde thereunto by dutie & conscience , as that they neither taught nor put in practice , any course of disloyaltie or disobedience , or bare armes against their Emperor , albeit they had ( as he there sheweth ) sufficient force to have done it . Yea , the Christians in those times , notwithstanding all their great number & strength , & their sufficient power to rebel ( if they had bin so ill disposed ) were neverthelesse so farre from rebelling , or procuring rebellions to be made , against the Emperor of their times , that contrariwise , they were quiet , and suffered all things patiently , and prayed for him , that Almightie God would grant unto him ▪ A long life , a secure raigne , safetie in his Court , valiant Souldiers , a faithfull Counsell , dutifull subiects , a quiet kingdome , and all those blessings and comforts , that his heart could desire . Sigebert , mentioning the Popes proceedings against Henry the Emperor , divers hundred yeares since , saith thus : Bee it spoken vvith the leave of all good men ; This novelty , that I say not , heresie , had not as yet sprung up in the vvorld , that Gods Priests should teach the people , that they owe no subiection to evill Princes : and , though they have sworne allegeance to him , yet they owe him no fidelitie ; nor shall be counted periured , that devise against the King : yea , That hee that obeyeth him , shall be counted for excommunicate ; and he that doth against the King , shall be absolved from the guilt of vvrong and periurie . Vincentius likewise testifieth the same matter . Where you see , how directly they both condemne these trayterous and rebellious positions of Poperie , which be , at this day , by too manie amongst them , cherished and maintained for points of Catholike doctrine : and that , notwithstanding the pretence of the Popes authoritie , and of a Catholike cause , they be long since condemned , and accounted and recorded to be meere Novelties , if not Heresies . Now then you perceive , I trust , that as the Pope hath no Supremacie lawfull , in Ecclesiasticis ; so , much lesse hath he anie Supremacie lawfull , in Temporalibus , within the Kings Dominions , or elsewhere , within the Dominions of anie other King. And I assure my selfe , that such are your loyalties , and such the odiousnesse and apparant untruth of the trayterous and rebellious positions , delivered in these later times by Iesuites and such like Popish Teachers , against Kings , for maintenance of the Popes pride ; that yee unfainedly and utterly abhorre & detest those positions of theirs , together with their practises , as they are indeed iustly worthie : I would yee did also detest the rest of their false doctrines , as I hope , upon better information , ye will , even for truths sake , and the safetie of your owne soules . 7 But to proceed : what cleerer or greater argument can there be against the Popes Supremacie , and to declare the Supremacie of the Emperor , then this , that the Emperor , in ancient time , exiled , banished , imprisoned , and otherwise also by his Authoritie , punished , even some of the Bishops of Rome themselves , as well as other Bishops ? and when the Emperor said moreover thus : that , If anie did grow tumultuous or unruly , Illius statim audacia , Ministri Dei , hoc est mea executione coercebitur , his boldnesse shall forthwith be repressed by the sword or execution of Gods Minister , that is , of my selfe . For , as S. Paul saith , the Emperor , King , or Prince , or anie of those higher powers that beare the civill sword , is Gods Minister , and a revenger unto VVrath , to him that doth evill , whosoever he be . Yea , such was the demeanour and loyaltie , which even Gregory the Great , Bishop of Rome , performed to the Emperor , that when the Emperor had commanded a law to be published , which Gregory himselfe misliked , yet neverthelesse he obeyed the Emperors commandement , as a good subiect unto him : Ego quidem iussioni tuae subiectus , eandem legem per diversas Terrarum partes transmitti feci : I being subiect to your command , ( saith hee ) have caused the same law to bee transmitted through diverse parts of the earth . By which one example of Gregory ( if there were no more spoken ) you may perceive , that for the space of manie hundred yeares after Christ , even unto his time , and in his time , the Bishops of Rome themselves were subiect to the Emperors , and at their commands . Which doth yet further appeare by this , tha● even Kings of Rome did also sometimes send the Bishops of Rome , as their Embassadors : as for example , King Theodorick sent Iohn Bishop of Rome , Embassador to the Emperor Iustinian . And King Theodatus , about the yeare 537 , sent Pope Agapetus , as his Embassador , likewise to the Emperor , about a Treatie of peace . But yet , together with the Supremacie of Emperors , let me shew unto you more fully , their Authoritie in Ecclesiasticall things or causes ( for , of their Authoritie in civill or temporall causes , there is no question made ) . 8 When the Donatists therefore alledged , that Emperors were to meddle onely with civill causes , and not with Ecclesiasticall , or concerning Gods Religion : Optatus held this to be a point of madnesse , in Donatus , and those his followers ; Ille solito furore accensus , in haec verba prorupit : Quid Imperatori cum Ecclesia ? Donatus , inflamed with his accustomed furie or Madnesse , ( saith he ) brake forth into these words ; What hath the Emperor to doe with the Church ? Where you see , he calleth it expressely , a Madnesse , to hold that opinion . And this S. Augustine likewise censureth and condemneth , accounting it an absurd thing , for anie to say thus , unto kings : Take yee no care in your kingdomes , vvho oppugneth the Church , and vvho defendeth it : vvho is religious , and vvho sacrilegious , &c. For if the King be to regard and punish by civill punishment , the offences done against the second Table , as disobedience to parents , murder , theft , trespasses , wrongs and iniuries done by one man against another ; is hee not much more to regard and punish by civill punishment , the greater offences , namely , those that be done immediately against God , being breaches of the first Table , as Atheisme Idolatry , false vvorship , vvrong rel●gion , heresie , schisme , blasphemy , breach of the Sabbath , and such like ? For is there anie comparison or proportion betweene Man and God ? But to declare this matter yet further by some particulars : The Christian Emperors , in ancient time , made lawes for God and his Religion , and caused them to be executed , and so dealt in matters Ecclesiasticall as well as civill ; as , beside that which is before spoken , is further evident , even by the Titles of the Civil law it selfe : viz. De summa Trinitate & fide Catholica : De sacrosanctis Ecclesijs : De Episcopis & Clericis : De Haereticis , &c. They likewise made Commissioners in Ecclesiasticall causes . For when Caecilianus , Bishop of Carthage , was accused by Donatus and some other of that faction , Constantine the Emperor commanded Caecilianus to come to Rome , with a certaine number of Bishops that accused him : And by his Commission ( extant in Eusebius ) authorised and appointed Miltiades , the then Bishop of Rome , and some others with him , for the hearing and ending of that matter . These Commissioners condemned Donatus , who appealed from their sentence , to the Emperor himselfe : which Appeale also , the Emperor , at last , received . Where , beside that you see , that this Christian Emperor made Commissioners in this Episcopall and Ecclesiasticall cause , observe withall , that Miltiades , the then Bishop of Rome , was one of those Commissioners , ( and therewithall you may note , that the Bishops of Rome , were then verie cleerely subiect , and not superior , to the Emperor ) . So that a Christian King or Prince , not only may make Commissioners in Ecclesiasticall causes , but may also have Appeales made unto him , as is here apparant . Yea , even S. Paul himselfe Appealed , not unto Peter , ( which no doubt , hee would have done , if Peter had then had the Supremacie ) but unto Caesar. The Councell also of Affrick would allow of no Appeales to the Pope of Rome , or beyond the Sea , but made a Decree directly against it , appointing Presbyters , Deacons , or other inferior Clerkes , if they were grieved with the sentence of their owne Bishop , to resort to the next Bishops : Quod si & ab●ijs provocandum putaverint , non provocent nisi ad Affricana Concilia ; vel ad Primates Provinciarum suarum ? Ad Transmarina autem , qui putaverit appellandum , à nullo intra Affricam in Communionem suscipiatur ; And if they shall think fit to Appeale from them , let them not appeale but to Councels within Affrick , or to the Primates of their owne Provinces : But he that shall thinke it fit to appeale beyond the Sea , let him be admitted to the Communion by none within Affrick . This Canon , which was thus established in the Affrican Councell , purposely for the defeating and disanulling of the ambitious courses and claimes of the Bishops of Rome ▪ is againe repeated and confirmed in the Milevitane Councell . In the time likewise of King VVilliam Rufus , Anselmus the Archbishop of Canterbury , would have appealed to Rome : But not onely the King , but the Bishops of England also , were therein against him . And afterwards in the dayes of Henry the second , King of England , this Law was made : Si quis inventus fuerit , &c. If anie shall be found bringing letters or a mandate from the Pope &c. Let him be apprehended , and let Iustice be done upon him vvithout delay , as upon a Traytor to the Law and kingdome . Againe , it is there said , Generaliter interdictum est ne quis appellet ad Dominum Papam : That it was generally given in charge , that none should Appeale to the Pope . Moreover , the Christian Emperors in ancient time had the authoritie of summoning and calling Councels : as for example , the first generall Councel of Nice , was assembled by Constantine : the second at Constantinople , was called by Theodosius the elder : the third at Ephesus , by Theodosius the yonger : the fourth at Calcedon , by Valentinian and Martian . And this is so manifest a truth , that Cardinall Cusanus , confesseth , and affirmeth , that the first eight generall Councells , were called by the Emperors . And so also witnesseth Socrates : that , Since Emperors became Christians , the businesses of the Church have seemed to depend upon their vvill : and therefore the greatest Councels ( saith he ) have beene , and still are , called , by their appointment . But here Bellarmine steppeth in , and would perswade , that howsoever Emperors did call Councels , yet it was done authoritate Papae , by authoritie of the Pope . A verie strange assertion , and untrue : for even Leo himselfe , Bishop of Rome , in his time , made supplication to the then Emperor ( Theodosius the yonger ) : Supplicationi nostrae dignetur a●nuere , That hee vvould be pleased to yeeld to his Supplication , for the calling of a Councell in Italy . But the Emperor , for all that , contrarie to the Popes will and desire , and notwithstanding that his humble petition , caused the Councell to bee called and assembled , not in Italy , as the Pope desired , but at Ephesus . Afterward againe the same Leo Bishop of Rome , made a second supplication , alledging withall , the sighes and teares of all the Clergie , for the obtayning of a Councell in Italy : He sollicited the Princesse Pulcheria , to further his supplication to the Emperor : He wrote to the Nobles , Clergie and people of Constantinople , to make the like supplication to the Emperor : and yet , for all this , he could not obtaine it this second time neither ; For although then a Councel were granted , yet it was not in Italy , as the Pope would have had it , but at Calcedon . It is then more then manifest , by this example of Leo , that Councels in those times were assembled and convocated , not by the commandement and authoritie of the Popes , but of Emperors . Yea , by the subscription also to those constitutions , you may further discerne , that the Pope in those times , had no authoritie to command the Emperor , but contrariwise the Emperor had to command the Pope : for thus saith the same Leo to the then Emperor ; Because ( saith he ) I must by all meanes obey your sacred and religious vvill , I have set downe my consent in writing to those Constitutions . If then there were no other evidences or proofes , doe not these three former examples , viz. of Miltiades , Leo , and Gregory , ( all Bishops of Rome in their severall times ) make plaine demonstration , and openly proclaime to the world , that in those dayes , the Bishops of Rome , were , without all question or contradiction , inferior , obedient , and subiect to the Emperors , and not superior to them ? But yet further , ye know , that King Solomon removed the high Priest Abiathar , and put Zadoc in his place . The Emperor , Theodosius the elder , did likewise nominate and appoint Nectarius , to be Bishop of Constantinople . Honorius also appointed Boniface , to be Bishop of Rome . And other Emperors did the like . Is it not then lawfull for King IAMES , our Soveraigne Lord , likewise to nominate & appoint a Bishop of a Diocesse or Province , and upon iust cause againe to remove and displace him ? For as touching the sacration or consecration of Bishops , or other Minister ecclesiasticall , otherwise called , the ordination of them by imposition of hands , the King medleth not , but leaveth those kind of Acts , to be done by Bishops , and such to whom they belong . Yea , King VVilliam Rufus likewise in his dayes , nominated & appointed Anselmus to be Archbishop of Canterburie . And before him , King VVilliam the Conqueror used the like authority , nominating and appointing Lanfrancus to be the Archbishop , as is also testified by the same Author . And even before the Conquest , King Edward the Confessor , appointed one Robert , first Bishop of London , and afterward an Archbishop . And before that , King Alfred , nominated and appointed Asserio Bishop of Sherborne : and Denewulfus , Bishop of Winchester . And more then 200. yeres before that , Edelwalk King of the South Saxons , appointed VVilfred to an Episcopall Sea. Grantzius speaking of the ancient times , saith thus : The Emperor placed a Bishop in Monster . And mervaile not ( saith he ) that a Bishop vvas appointed by the Emperor : for this vvas the Custome of those times , vvhen Emperors had power to place and displace Popes . And further , he saith : That vvhomsoever the Prince did nominate , that man vvas to be consecrated a Bishop by the next adioyning Bishops . And he addeth further : That concerning this Iurisdiction , there vvas a long contention betweene the Papacy , and the Empire : This vvas the Iurisdiction vvhich the Two Henries , the father and the sonne , and vvhich the Two Fredericks likewise , the grandfather and the grandchilde , sought long to Defend and maintaine : but the sword of the Church ( saith he ) prevayled , and forced the Emperors , to relinquish their right to the Church . Thus you see how , namely , That partly by fraude , and partly by force , the Popes , after much striving and contending , prevayled at last against the Emperors , and made them to loose their rights . And therefore , worthily , is that Statute , which giveth these rights againe , to our Kings and Princes , entituled , An Act restoring to the Crowne , the ancient Iurisdiction over the state Ecclesiasticall and Spirituall , and abolishing all forraine power repugnant to the same . The premisses then well and advisedly considered , what is there in all the authoritie concerning Ecclesiasticall causes , attributed or belonging to the King , that can iustly offend anie of you ? For , I doubt not , but such authorities in Ecclesiasticall causes , as were , in ancient time , yeelded to the godly Kings of Iudah , or unto the godly & Christian Emperors , yee will well allow ( as in all right and reason ye ought ) unto Christian kings & Princes , within their dominions . And amongst the rest of their rights and authorities , this also was one , that the Emperors approved , ratified , and confirmed even the Constitutions and Decrees of Councels , before they were promulged or put in execution . For so did Constantine , that Christian Emperor , confirme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Decrees of the Councell . Againe , Rogamus clementiam tuam ( saith the Councell to the Emperor Theodosius ) ut per Literas tuae pietatis ratum esse Iubeas confirmesque Concilij Decretum : Wee beseech your clemencie , that by your Letters you will ratifie and confirme the Decree of the Councell . Sacro nostrae Serenitatis Edicto ( saith also Martian the Emperor ) venerandam Synodam confirmamus : We by the sacred Edict of our Serenity , doe confirme the reverend Synod . This then is a right which must likewise be acknowledged due , and to belong to King IAMES our Soveraigne Lord. What obiection then , or exception , can be taken against his Maiesties Supremacie in any point ? or why should not all his subiects most readily and willingly acknowledge it , and in testimonie thereof take the Oath concerning the same , whensoever they bee thereunto lawfully required ? For , if anie suppose ( as some have done ) that the King is therein called Supreme head of the Church , they are deceived : The words of the Oath at this day ( to take away all offence that any might conceive in that point ) being not supreme HEAD , but supreme GOVERNOR . And as touching this Title of Governor , within his owne Dominions , none can , with anie reason , gainesay it : inasmuch as , beside that which is before spoken , King Alfred , reigning long sithence , was likewise called , Omnium Britanniae Insulae Christianorum Rector : The Governor of all the Christians vvithin the Isle of Britanny . The Councell also held at Mentz in Germanie , the yeare 814 , in the time of the Emperor Charles the great , and Pope Leo the third , calleth likewise the Christian Emperor , ( Carolus Augustus ) Governor of the True Religion , and Defendor of the holy Church of God , &c. And a little after they say thus : VVee give thankes to God the Father almighty , because he hath granted unto his holy Church , a Governor so godly , &c. In the yeare 847. there was also held another Councel at Mentz in the time of Leo the fourth , and Lotharius the Emperor : where they againe call the Emperor , Verae Religionis strenuissimum rectorem , a most puissant Governor of the true Religion . The like was ascribed to King Reccesumthius , in a Councell held at Emerita , in Portugale , about the yeare 705 , in these words : VVhose vigilancie doth governe both secular things vvith very great piety , and ecclesiasticall by his vvisedome plentifully given him of God. Where you see it expressely acknowledged that the King is a Governor , both in causes secular , and ecclesiasticall . And this Councell of Emerita had also good allowance of Pope Innocent the third , in his Epistle to Peter , Archbishop of Compostella , as Garsias witnesseth . So that the Title of Governor , even as touching matters ecclesiasticall , as well as civill or secular , attributed to the King ( he governing in them , after a Regall manner , and not in that Ecclesiasticall manner which Bishops and Clergie men use ) can no way justly be misliked , but must , in all reason , be well approved and allowed . Howbeit , I grant , that King Henry the eight , and King Edward the sixt , had that Title of ( Head ) in their times given unto them , but not , of the universal Church upon earth ( as the Pope hath ) but of the Church onely within their owne Dominions : and not within their owne Dominions neither , in such sort and sense as the Pope taketh upon him to be Head over all the Churches in the world ; that is , to rule and governe them at his own pleasure , and as he lift himselfe . Indeed Stephen Gardner , Bishop of Winchester , when he was in Germanie , upon the Kings affaires , was there a very ill Interpretor of that Title ( Supreme head of the Church , vvithin his owne Dominions ) given to King Henry the eight : reporting that the King might thereby , prescribe and appoint new ordinances in the Church , concerning faith and doctrine , as namely , forbid the marriage of Priests ; and take away the use of the Cup in the Sacrament of the Lords Supper , and in things concerning Religion , might do what he listed . This manner of declaring the Kings power and authoritie under that Title , did so much offend the reformed Churches , that Calvin , and the writers of the Centuries , did complaine of it ( and that iustly and worthily ) bearing that sense , but in no other sort or sense , did they dislike it . Yea , even that Title of Supreme head , being rightly understood , needed not to have offended anie : for they had i● in no other sort or sense , then the King of Israel likewise had the title , of Head , of the Tribes of Israel ; of which Tribes , the Leviticall Tribe , was one . Or , then Theodosius , that Christian Emperor , had the like within his Empire ▪ of whom Saint Chrysostome saith , that , non habet parem super terram , He hath no peere or equall upon earth : and affirmeth moreover of him , that hee was summitas & Caput omnium super terram hominum , the Head , and one that had the Supremacy , over all men , upon earth . Yea , by the Title of supreme Head , attributed to King Henry the eight , and King Edward the sixt , was no more meant , but the verie same , that was afterward meant to the late Queene Elizabeth of blessed memorie , or to King Iames our now Soveraigne Lord , under the title of Supreme Governor : for that they are both to be taken & intended in one & the selfe same sense , is verie manifest , even by a direct clause in an Act of Parliament , viz. the Statute of 5. Eliz. cap. 1. in which also , is declared , how the Oath of Supremacie , is to be expounded . And the words of that Statute , be these : Provided also , that the Oath ( viz of Supremacie ) expressed in the said Act made in the said first yeare ( of her raigne ) shall be taken and expounded in such forme , as is set forth in an Admonition annexed to the Queenes Maiesties Iniunctions , published in the same first yeare of her Maiesties raigne : that is to say , to confesse and acknowledge in her Maiestie , her heyres and successors , none other authoritie , then that vvhich vvas challenged and lately used by the noble king Henry the eight , and king Edward the sixt , as in the said Admonition more plainly may appeare . Where first , you may observe , the Authoritie attributed to King Henry the eight , and to King Edward the sixt , and to Queene Elizabeth , as touching this point , intended and declared , to be all one . And secondly , you see it enacted , how the Oath of Supremacy , is to bee expounded , namely , that it is to be taken & expounded , in such forme as is set forth in an Admonition annexed to the Queens Majesties Iniunctions , published in the same first yeare of her Raigne : The words of which Admonition therefore , as more amply conteyning the explanation of the same Oath , I have here thought good to adde , for your better and most full satisfaction in this matter . The Title whereof , is this : An Admonition to simple men , deceived by the malicious . HEr Maiesty forbiddeth all her subiects , to give eare or credite to such perverse and malicious persons , vvhich most sinisterly and maliciously labour to notifie to her loving subiects , how by the vvordes of the Oath of Supremacy , it may be collected , that the Kings or Queenes of this Realme , possessioners of the Crowne , may challenge authoritie and power of Ministery of Divine offices , in the Church ; vvherein , her said subiects be much abused , by such evill disposed persons : for certainly , her Maiestie neyther doth , nor ever vvill challenge , any other authority , then that vvhich vvas , of ancient time , due to the Imperiall Crowne of this Realme : that is to say , under God , to have the Soveraignety and rule over all maner of Persons borne vvithin these her Maiesties Dominions and Countries , of vvhat estate eyther Ecclesiasticall or Temporall , soever they be : So as no forraine Power , shall or ought to have any superioritie over them . And if any person that hath conceived any other sense of the forme of the said Oath , shall accept of the same Oath vvith this interpretation , sense or meaning ; her Maiestie is vvell pleased to accept every such , in that behalfe , as her good and obedient subiects , and shall acquite them of all maner penalties contayned in the said All , against such as shall peremptorily or obstinately refuse to take the same Oath . The words of that Admonition , being thus set downe , I shall need to say no more . For hereby you see , I trust , verie fully , the true , certaine , and undoubted sense , scope , meaning , and interpretation of the Oath . Why therefore should anie be so contentious , or malicious , as to wrest , or wring it , to a contrarie meaning , or such as it never intended ? For hereby appeareth , that , although the king be supreme Governor within his owne Dominions , yet it is explained , That he is supreme Governor , under God : so that by reason thereof , the King neither doth , nor can take upon him , anie authoritie over Gods word or ordinances , to devise , alter , or frame religion as he list , as some verie odiously and no lesse strangely , have inferred . Such thoughts be farre from his godly minde . Neither when it is said at anie time , That the King hath Authoritie or Iurisdiction ecclesiasticall , is anie other thing meant thereby , but his Iurisdiction or Authoritie in Ecclesiasticall causes , and over ecclesiasticall persons : and thereby is not meant or intended , ( as some againe verie absurdly and malignantly have imagined ) That the King hath anie such authoritie as is meerely Ecclesiasticall , and proper to Bishops , Pastors , and such like Ministers of the Church , ( as namely , to preach , to minister the Sacraments , to excommunicate , to absolve , to consecrate Bishops , or such like ) : for the exposition of the Oath ( which is before delivered in the Admonition , and ratified by an expresse Act of Parliament ) directly declareth the contrarie to that conceit . And therefore his Majesties authoritie in Ecclesiasticall causes , must not be conceived to be anie such , as is properly Sacerdotall or Episcopall ; but such as is , rightly and properly , Regall and Imperiall . Which Regall and Imperiall Authoritie , ought no more to be denied unto him , then that which is meerely and properly Sacerdotal or Episcopal , may be denied to Priests or Bishops . What should hinder then , but that yee all may ( as ye ought ) utterly renounce and forsake for ever , the Papall , and all forraine Iurisdictions whatsoever , and further also promise ( according to the tenor of the Oath ) , to your power , to assist and defend all jurisdictions , priviledges , preeminences , and authorities , granted or belonging to the King , his heires , and successors , or united and annexed to the Imperiall Crowne of this Realme : considering that there is no Authoritie in these matters ecclesiasticall , granted or belonging to the King , or united or annexed to his Crown , but such as appeareth to be lawfull , and is rightly Regall and Imperiall ; and which , withall , in no sort wrongeth the authoritie of anie other Church governors of Gods institution whosoever . Yea , the King is so farre from encroching , or intruding upon , or impugning , or hindering anie of the offices or authorities granted or belonging unto them from God , that contrariwise , he leaveth all those rights and authorities wholly and entirely unto them to be executed : and ( which is more ) such is his most godly and Christian disposition , that to that their divine Calling , Ambas●age , and Ministerie , enioyned them from God , and by them sincerely and faithfully administred , himselfe , in his ow●● 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 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 of Gods owne voyce , and commandement from heaven , enioyning them thereunto , as is before declared . Neither would they have departed or gone out from them , that is , from the Papists , but that they , namely the Papists , had first departed , and gone , from the soundnesse , truth , and sinceritie of the most ancient , primitive , and Apostolike Churches . Well therefore doth one use this similitude , that as when a faire poole of water , becommeth , in time , corrupted , weedes doe grow , mudde increaseth , and Frogs be ingendred in it , the owner thereof cutteth a channel , and leaving the corruption , drawes the water to another place , and so useth it , without danger ; and the Frogs remaining , can take no iust exception for this departure and separation of the water from them , nor can claime the water to be theirs : so neither can the Papacie accuse us for our departure or going out of their defiled and deformed Church , sith God ( the Lord and owner of his Church ) would have us so to doe , and so long as we left nothing behinde us , but the mudde , frogges , and weedes ; and that which was the cleere and pure water , before their comming , we still possesse , hold and retaine . You now see then , I hope , where our Church was , in all times and ages , even during all the time of the raigne of the Papacie , and untill wee made an actuall separation from it : And much more , I trust , you perceive it , since our separation . For the Protestants reformed Churches , have ever sithence that time , been verie visible , and still be ( thanks be to God ) verie splendent , even to the eyes of the most malignant world . 2 If anie doe further aske , as they are sometime wont to doe , what is become of our forefathers and ancestors , that lived and died in the time of Poperie : As wee doe and must leave them unto God , whose secret counsels and judgements , it is not fit for us to search into , or to determin of ; yet this we say , That we hope well , and make no doubt of the salvation of manie of them . First , because , for a long time , there were in the Papacie , both true Christians and false Christians , right worshippers of God and false worshippers , intermingled together , namely , untill that time aforesaid of an actuall separation : yea , the holy Scriptures , and Sacraments , ( the publique Ensignes of Gods Church ) were there , though much corrupted , & abused ▪ Which Ensignes being displayed in the Popish Church ▪ & nothing but Christianitie there pretended ( though indeede there was also direct Antichristianisme intermingled ) it was an easie matter ▪ for manie simple soules , that were not able to iudge and discerne of these things , thereby to be deceived . For ( as Chrysostome , or , whosoever was the Author of the imperfect worke , saith ) Antichrist sitting in the holy places of the Church , and possessing the Churches , vvas to have all that in shew , vvhich the Church of Christ hath in Truth : viz. Churches , Scriptures , Bishops , Clerkes , Baptisme , Eucharist , &c. So that manie , no doubt , in those dayes , under colour of those Ensignes and shewes , were ( as they be also at this day ) deceived ; and , thinking all to be well , followed the Pope and Papacie : like those two hundreth , who in simplicitie of heart , followed Absolon from Hierusalem , knowing nothing of his treason and rebellion intended . Or , like as if a close and hidden Traytor , being once , and of a long time formerly , in good grace and esteeme with his King , should under colour and pretence of the King his Maisters service , summon all his true subiects to follow him ▪ pretending a Commission from him , for that purpose , which neverthelesse included no such matter in it , as he pretended : In this case , even some good subiects , not knowing of his treason , and beleeving his Commission to be true , and to import as much as he divulged it for , and the pretender of it to be a right honest and loyall man , and to be still in good grace & esteeme with his King ; receiving no advertisement to the contrarie , might possibly so farre be deceived , as to follow him for a while , untill the Treason were discovered , and therein might , so farre forth , in some sort be held pardonable . So concerning such , as in those times followed the Bishop of Rome ( who was once a good Bishop ) pretending himselfe to be made Head , Ruler , and Monarch of the whole and universall Church upon earth , and that by warrant and Commission from Christ ; when indeed , whatsoever hee pretended , hee had no such Commission from him : In this case , so long as they followed him , but in ignorance and simplicitie , thinking all things to be right and well , and as they ought to be , and receiving no advertisement to the contrarie ; God might , and we hope he did , receive manie of those to mercie . But such as knew the Pope to be an usurper , and a traytor to Christ , the onely and true King and Head of the universall Church , or being advertised thereof , would neverthelesse make no regard of anie such advertisement or admonitions , but would , maugre all admonitions , wilfully persist and adhere unto him , and to his false and Antichristian doctrine , and designes ; be not so excusable . And this kind of difference S. Cyprian maketh , when he saith thus : If any of our predecessors or Ancestors , either of ignorance or of a simplicity , have not held and kept that which our Lord taught them by his authoritie and example , him the mercy of our Lord might have pardoned and forgiven : But vve ( saith hee ) for our parts may not hope for the like favour , because vvee are now admonished and instructed by him . But secondly wee answer , That though this mysterie of Iniquity , did cast into the doctrine and Religion of Christ , a great deale of Poyson , so that it hath infected with his venome , the most daintie meates , that God hath given for the spirituall nourishment of his people ; yet did God give grace to some to abstaine from it , to some others to cast it up againe , to others to dissever it from the sound meate , to others to overcome it : 〈◊〉 that manie escaped the danger of it . For example , how manie of the common people were , in those times , never acquainted with those pestiferous distinctions of Merits , de Congruo , and de Condigno : or , with that distinction of Doulia , and latria , and huper doulia , &c : or understood them not , or else beleeved them not ? For even at this day , they understand not these distinctions . Yea manie of the common people will at this day say , that they serve God onely , and not Images in anie sort , howsoever their great Rabbies and Maisters ( in these distinctions ) doe otherwise teach : As likewise manie of them at this day , will say , that they doe not beleeve to be saved by anie merits of their owne , but by Gods mercie onely ; whatsoever Friers , Monkes , Priests , or Iesuites , teach or write to the contrarie . Yea , even amongst the learned themselves also , as well as amongst the vulgar and common people , there were some that held that fundamentall point of their salvation , to be onely of Gods meere mercie , and through faith in Christ , and not of their owne inherent righteousnesse , or through their owne merits or workes in anie sort . An example whereof we have in S. Bernard himselfe , who though hee lived in the times of Poperie , and was himselfe an Abbot , yet in the extremitie of his sickenesse , and the end of his dayes , this was his refuge : I confesse ( saith hee ) I am not vvorthy , neyther can I obteyne the kingdome of heaven by mine owne merits : But my Lord obtayning it by a double right ; by inheritance from the father , and by the merit of his Passion : he being content vvith the one , giveth me the other ; and clayming it by the gift vvhich he hath made me thereof , I shall not be confounded . Againe he saith : My merit , is the Lords mercie : I am not poore in merits , because he is rich in mercies : I have greatly sinned , but I vvill remember the vvounds of my Lord , &c. Contarenus a Cardinal , did also in that time , hold justification by faith in Christ : and so did sundry others in those dayes . Now so long as a man holdeth the foundation , though he erre in other points that be not fundamentall , he may be saved ▪ as S. Paul sheweth , and S. Augustine , & Gregory Nyssen , doe also declare . But thirdly , if it were so , that some of our forefathers and ancestors were in their life time , ( as likely enough it is , that too manie of them were ) horribly polluted & defiled with the corruptions of those times , yet who can tell how they dyed ? For sundrie live wickedly , who neverthelesse may dye verie godly and penitently , as did that good Theefe at Christ his Crucifixion . It is therefore no good argument , to say , They lived in the profession of Poperie : Ergo they died so : for diverse , we see , die otherwise then they lived ▪ and God was as well able to give them a right faith , and repentance , and to convert them unto himselfe before their death , or at the instant of their death ; as anie others . Yea , I thinke , that few or none that be well advised or considerate persons , whatsoever they professe at other times , will dare to dye Papists , that is , in a beleefe and confidence to be saved by their owne workes and merits , or by a righteousnesse inherent in their owne persons , but that they will then , at that time of their death , relye , wholly and altogether , upon Gods mercie , and Christ his merits , renouncing utterly their owne , as S. Bernard did . For even Bellarmine himselfe also , writing in these late times , notwithstanding whatsoever he had said before in defence of merits , yet concludeth against them , and teacheth , that , Tutissimum est , fiduciam totam in sola Dei misericordia & benignitate reponere : It is the safest vvay , to put our vvhole confidence , onely in the mercy of God and his bounty . But , fourthly , manie and sundrie , living in those times , and being much grieved , and groning under the Popes tyrannie , made hold to utter their complaints , and to cry out as loud as they could , or at least , as they durst , against both Pope & Poperie : Amongst whom was the forenamed , S. Bernard , who calleth the Popes doctrines or pastures , Daemonum potius quam ovium pascua , Pastures rather for Divels then for sheepe : where hee further inveigheth against the Pope and his Clergie , saying , Omiserandam sponsam talibus creditam paranymphis : O miserable spouse , vvhich art committed to such Leaders or such Overseers . And againe he saith : O good Iesus , all Christendome seemeth to have conspired against thee : they are chiefe in persecuting of thee , vvhich seeme to hold the Primacy , and to beare principality in the Church . Iniquitie is come from thy Vicars , even from those that seeme ▪ to governe thy people : They have possessed the Fort of Sion , seised upon the munitions , and they burne vvith all their power the vvhole City : Miserable is their conversation , and miserable is the subversion of thy people , &c. They doe wickedly against Christ , and there be many Antichrists in our times . A stinking infection this day creepeth over all the body of the Church : and , the Deeper it is , so much the more desperate : and the more Inward that it is , so much the more perillous : for if it vvere an open Enemy , he might be cast out , and he vvould wither : or , if it were a violent Enemy , a man might hide himselfe from him : But vvhat is now to be done ? vvhither shall the Church drive him ? or vvhere shall she hide her selfe from him ? All friends , and yet all enemies : all kinsfolkes , and yet all adversaries : They are ( in pretence ) the Ministers of Christ , and yet they serve Antichrist : VVoe ( saith he ) to this generation , because of the leaven of the Pharisees , vvhich is Hypocrisie : If yet it be to be Termed Hypocrisie , vvhich is not able to hide is selfe , it is so abundant : nor yet seeketh to conceale it selfe , it is so impudent . And in another place he saith further : That the Beast spoken of in the Revelation ( cap. 13. ) to vvhich a mouth is given to speake blasphemies , and to make vvarre with the Saints of God , is now gotten into Saint Peters chayre , as a Lyon prepared to his prey . 4 You see then , that manie hundreth yeares before the daies of King Henry the eight , and before Luther or Calvin were borne , the Pope of Rome and his Clergie , were complained of , and exclaimed against . But this shall yet further appeare , for your better satisfaction . For under the raigne of Hugh Capet in France , about the yeare of our Lord 1000 , there was held a Nationall Councell at Rhemes , wherein was President , Arnold , that famous Bishop of Orleance : It was there handled and proved by the Canons of former Councels , That the Bishop of Rome had nothing to doe in France : That a Councel vvas more to be respected then his Sea : That the time was vvhen Rome brought forth good or tolerable Bishops , but now alas ( saith this Arnold ) in place of these , shee bringeth forth nought else but Monsters . And there reckoning up diverse wicked Bishops of Rome , and among the rest , one Boniface , a Monster , exceeding in wickednesse , and having his hands imbrued in his predecessors bloud : ( he addeth ) : And must so many the good servants of God over all the world , needs be subiect to such Monsters ? and then concludeth : Reverend Fathers , vvhom doe you thinke this man to be which sitteth upon the high Throne , glittering in gold and scarlet ? For vvhom doe you take him ? Verily , if he be vvithout the love of God , and be puffed up and extolled for his knowledge onely , he is Antichrist sitting in the Temple of God , shewing himselfe as if he vvere God : But if he be neyther founded in love , nor set up for knowledge , he is an Image , and as an Idoll , in Gods Temple , and to goe to him to aske counsell or for answers , is to aske counsell of a stone . And therefore he cryeth out : O Lugenda Roma , O Rome to be lamented . Againe , about the yeare of our Lord , 1100 , the whole Church of Liege , uttered the like voice : For where Pope Paschall the second , would have warre made upon the Emperor , promising to give remission of sinnes and assurance of everlasting life , to all that would doe it , and on the other side , to excommunicate all those that would shew obedience to him , They say thus : Because VVee keepe the Law of God , they obiect against us , that vvee transgresse their new Traditions . But God saith unto them , vvhy do you transgresse the commandements of God by your Traditions ? God commandeth to give unto Cesar , the things vvhich are Cesars , and to God that which is Gods : which S. Peter and S. Paul doe l●kewise teach ▪ honour the King : let every soule be subiect to the h●gher powers . Hee that commands every soule to doe this , whom doth hee exempt from this earthly power ? Because therefore wee honour the King , and serve our Lords and Maisters , in the simplicitie of our hearts , are wee therefore excommunicated , & c ? vvho can reprehend a Bishop for keeping his faith and loyaltie to his Prince ? and yet they that teare in sunder the kingdome and Priesthood , with new Schismes , and new Traditions , promise to absolve them from the sinne of periurie , that breake their faith to their king . Suppose ( say they ) our Emperor vvere an hereticke : yet is he not to be repelled as such a one , by us , by taking armes against him : yea , they alledge that the Prophet Ieremy praied for Nebuchadnezzar ; and S. Paul for Nero : and adde further ; VVhich of the Popes of Rome hath by his Decrees , given authoritie , that a Bishop should use the sword of vvarre against any offendors ? All from Gregory the first , used the spirituall sword alone , unto the last Gregory , vvho was the first that armed himselfe ( and by his example , others ) vvith the sword of warre , against the Emperor , &c , You say , that if a man be excommunicate , for vvhat cause soever , if he dye in that estaete , hee is damned : But the Authoritie of the Church of Rome ( say they ) helpeth us in this point , vvho teach , that the Bishop of Rome hath power to absolve any that is uniustly excommunicated by others : If then the Bishop of Rome may doe this , vvho will say , that God cannot absolve , whomsoever the Pope hath uniustly excommunicated ? yea , the Popes curse of Excommunication , they make no reckoning of , but contemne and despise it : but above all ( say they ) vvee feare that which the spirit of God by the mouth of the Psalmist hath said , viz. Cursed are all they that decline from his commandements . That Curse of excommunication , vvhich Pope Hildebrand , Odoardus , and this Third , have by a new Tradition indiscreetely brought in , vvee vvholly reiect : and vvee hold and reverence those first holy Fathers , unto this day , vvho by the motion of Gods spirit , not carried vvith their owne affections , have otherwise ordeyned , &c. forasmuch therefore , as vvee sticke to the Ancient rule , and are not carried away vvith every winde of Doctrine : we are called Excommunicates , false Clerkes , &c. Howbeit , let Pope Paschall , lay aside his spirit of presumption , and let him advisedly consider vvith his Counsaylors , how from Silvester , to Hildebrand , the Popes have obtayned the chaire at Rome : vvhat , and how manie outrages have beene committed by the Ambition of that Sea , &c. As for those Legats à latere , vvho run through the world , to fill their purses , vve ( say they ) wholly reiect them , according to those Councels of Affricke , held in the times of Zozimus , Caelestinus , and Boniface : for , that vve may know theraby their fruits , there proceeeds from their legations , no correction of manners or amendment of life , but the slaughters of men , and the spoyle of Gods Church , &c. That there should be such desolation of the Church , such oppression of the poore and vvidowes , such crueltie , such rapine , and ( vvhich is worse ) such effusion of bloud , without respect of good and evill , and all this , and worse then all this , Done , by the Commandement of the Pope , vvho would beleeve it , if his owne mouth had not spoken it ? VVee remayne astonished at the novelty of these things , and vvee enquire from vvhence this new Example should come : That , the Preacher of peace with his owne mouth , and the hand of another man , should make vvarre against the Church of God , &c. Where further they directly affirme Rome to be Babylon , and say , that the Apostle so calleth it , as foreseeing by a Propheticall spirit , The confusion of that dissention vvherewith the Church at this day , is torne in pieces &c. And a great deale more is spoken in that Epistle of theirs , which though it be long and large , is worthie the reading over . And this , no doubt , moved the Bishop of Florence also , in the yeare 1106 , publiquely to preach , that Antichrist was borne , and then in Esse : which Pope Paschall understanding of , and being much grieved therewith , tooke the paines to goe himselfe in person , to Florence , to stop the mouth of this Bishop : And ( fearing , as it seemes , to stirre in the matter , too much ) contented himselfe onely to admonish him , to desist from this bold enterprise , lest otherwise , indeed , the truth of that matter , should more strongly breake out . But yet further , about the yeare 1150. The letters of the Emperor , Fredericke Barbarossa , to the Princes of Germany , be sufficiently knowne : wherein he sheweth unto them , that the Pope had no other drift , but to set his foot upon the Emperors head , that so hee might the more easily overcome the members : And upon this it was , ( saith Radevicus ) That the Pope vvas not ashamed to maintaine , that the Emperor vvas his man , and held the Empire of him . Yea , the Popes are gone so farre ( saith Aventinus ) that they affect both domination and deitie : so that they vvill be feared of all , as God , yea , more then God : pretending that they are not bound to give account of their Actions to any : That amongst them be many Antichrists , and that indeede there be none more pernicious to the Christian Religion , then the Popes . The same Emperor , in his letters to King VVencislaus , saith , that the high Bishops of Babylon , that is , of Rome , doe sit long over the Temple of God , and seise upon the divinity : that to please the desire of these false Christs , th● Princes doe ruinate one another , and all states be in a combustion : That they be blinde vvhich see not , that they be cruel vvolves , which under sheepes cloathing , spoyle the flocke of Christ. And that this was the Iudgement also even of sundry of the Germane Church , as wel as of the Emperor , appeareth by the oration of an Archbishop to the States of the Empire : for ( saith he ) He that is the servant of servants , as if he vvere God , coveteth to be the Lord of Lords : hee disclaymeth the counsell of his brethren , or rather of his Lords : He feareth lest hee should be forced to give account of that vvhich he doth , and usurpeth every day , over the lawes : Hee uttereth great things , as if he vvere God : Hee coyneth new devises in his minde , to appropriate the Empire to himselfe ; 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 , without further search and examination . For all their Councells , bee they never so generall , consist of men , and of such men , as may possibly fall into error , and be themselves deceived , either through ignorance and want of sufficient knowledge , or through corruption , partialitie , or through some one meanes , or other . Their Councels , I am sure , are not better then those that were in Gregory Nazianzens time , nor altogether so good : and yet he saith , out of his owne observation , of the Councels of his time ; that , The lust of strife , and desire to beare rule , did raigne there , many times . And Eusebius saith likewise of those times , that , The chiefe Rulers of the Church ▪ forgetting Gods commandements , vvere enflamed one against another , vvith contention , emulation , pride , malice , and hatred . And therefore , it appeareth to be a thing possible enough , even for general Councels , ( aswell as for Provincial ) sometime to erre and goe astray . For example , They remember the general Councels wherein the Arrian heresie was established , whereof that of Arimine was one : as also the second Ephesine Councell , which decreed for the Nestorians : Did not these generall Councels erre , & that even in matters of Faith ? I am sure , they will grant that they did : for so the Rhemists and other Papists themselves confesse . Why then may not their generall Councels likewise erre which make decrees in maintenance of their Poperie , as those other did which decreed in maintenance of their Arrianisme , and Nestorianisme ? The Rhemists answer , That those Councels wanted the Popes assent , assistance , or confirmation , and therefore they erred : howbeit , that is not the reason why they erred ; but the true reason and cause of their error was , because they decreed not according to the holy and Canonical Scriptures , but contrarie thereunto : For even Councels also which had the Bishop of Romes assent , were not therefore priviledged from error ; as appeareth by the second Councell of Nice , which decreed , that Angels , and mens soules also , be corporeall : for this the Papists themselves cannot denie to be an error . Yea how is it possible , that by the Popes assent or confirmation anie Councell should or can be ever the more priviledged from error , when even the Popes themselves have no such priviledge in that behalfe ? For it is well knowne , that Pope Liberius erred , and that not onely personally , but iudicially also , and defin●tively , and in a matter of Faith , when hee subscribed to the Arrian heresie : as testifieth Athanasius Apolog. 2. ad solitariè vitam agentes , S. Hierome in Catalogo , Damasus in Pontificali , Marianus Scotus , Petrus Damianus , epist. 5. cap. 16. &c. Honorius also ( Pope of Rome ) was a Monotbelite , and did not onely fall into that heresie , but in a Decretal Epistle , did also publish and confirme the same ; as is proved by the Councel of Constantinople the sixt , where he was condemned , Constant. 6. act . 13. Pope Innocentius likewise erred in a matter of Faith , when he held , that Infants could not bee saved , unlesse they received the Communion : for this , the Papists themselves confesse to be an error : and yet Pope Innocentius held it , as S. Augustine witnesseth , cyting the Decretal Epistle of the same Pope , to the Bishops of Numidia , for proofe thereof ; cont . duas epistol . Pel. ad Bonifac. lib. 2. cap. 4 & cont . Iul. lib. 1. cap. 2. If Popes then may erre , and become Heretickes , as both here , and before , and afterwards also , is verie evident : it is thereby manifest , that their assenting , subscribing , or confirming of Councels , can give the same Councels , no more priviledge from error , then formerly they had . But they then alledge , that the Holy Ghost is promised to Councels , and therefore they cannot erre : I demand of them , whether the Holy Ghost is not promised to Provincial Councels , as well as to General ? They cannot denie , but he is : And yet the Rhemists and other Popish Teachers grant , that a Provincial Councel may erre in matter of Faith , notwithstanding this promise of the Holy Ghost : whence , is rightly inferred , that a General Councell may , by the same reason , likewise erre in matter of Faith , as well as a Provincial , notwithstanding that promise . For you must ever remember , that it is not , in respect of a greater Number or Multitude , but in respect of the promise of the Holy Ghost , that this priviledge from Error is pretended and supposed . But yet further , observe , that the holy Ghost , the spirit of truth , is promised and given to everie particular godly Pastor , Doctor , and Minister of Christ , as well as to Councels : yea everie true Christian , and faithfull member of Christ , hath also the holy Ghost to guide and direct him , as the Scriptures doe plainly testifie . By vertue then of this reason drawn from the promise or giving of the holy Ghost , I may as well conclude , that no godly particular Pastor , or Doctor , or other Minister of Christ , can possibly erre in a matter of Faith : yea , inasmuch as the holy Ghost , the spirit of sanctification , is also promised and given to everie godly man , I may aswell conclude that no godly man therefore can possibly erre , at any time , as touching life & conversation : for the holy Ghost is as well able to guide a man continually in a good and not erring life , as in a right & not erring faith . But touching this matter , S. August . saith : That evē general Councels which are gathered out of all the Christian world be oftentimes corrected , the former by the latter , when by any triall of things , that is opened which before was shut , & that is known which before lay hidden . And therefore also was it appointed , that even in a general Councel it selfe , they should pray unto God , that hee would Ignorantiae ipsorum parcere , & errori indulgere , spare their ignorance , and pardon their error . Doth not this cleerly declare , that even a General Councell may also possibly erre , as well as a Provinciall . Yea , your selves doe grant , that a Generall Councell may erre in matters of fact notwithstanding this promise : & why then wil you not grant , that it may , by the same reason , possibly erre also in a matter of faith ? For is not the holy Ghost ( promised to a General Councel ) as powerfull to preserve and keepe from error , in the one case as in the other ? No question but hee is . Concerning this point therefore , ye must not forget that which I said before : namely , that although most true it is , that the Holy Ghost cannot possibly erre , nor anie men , or Councels , so long as he guideth them , & that they follow his directions : yet because Men and Councels , be not alwaies guided and directed by him , but be suffered sometime to follow their owne concei●s , fancies , and affections , ( for the Holy Ghost may at his owne good pleasure , and doth sometimes leave men to themselves , not extending nor shewing forth his strength , vertue , force , and efficacie at all times ) : In such cases , and at such times , it is a most easie matter ▪ for men , and Councels , to erre , sinne , and goe astray . Wherefor S. Chrysostome herein giveth us an excellent rule , saying : Si quem videritis dicentem , spiritum sanctum habeo , & non loquentem evangelica , sed propria , is à seipso loquitur , & non est spiritus sanctus , in ipso : If ( saith hee ) yee shall see anie man , that saith , I have the holy Ghost , and doth not speake things agreeable to the Gospel , but his owne , that man speaketh of himselfe , and the holy Ghost is not in him . And againe he saith ; Si quis eorum , qui dicuntur habere spiritum , dicat aliquid de seipso , & non ex Evangelio , ne credite : If anie of them which are said to have the spirit , speake anie thing of himselfe , and not forth of the Gospel , beleeve him not . So that , it still appeareth that the Gospel of Christ , and divine Scriptures , is the thing whereby men are to trie and examine all spirits , and their doctrines , and decrees , and to determine , who they be that speake and decree by the guidance and direction of the holy Ghost , and who not . And therefore doth S. Augustine also take it , that , no man , is absolutely bound by the authoritie of Councels , though they be generall : for thus hee saith to one that obiected a generall Councell against him ; Neyther ought I to alledge the Councell of Nice , nor thou the Councell of Arimine , as thereby to preiudicate one another : for neyther am I bound by the authoritie of this or thou of that : but let matter vvith matter , cause vvith cause , and reason vvith reason , make the Tryall , by the authoritie of Scriptures , not proper vvitnesses to any of us , but indifferent to us both . And concerning the Pope : that he may erre , as well as anie other Bishop , in matter of Faith ; beside that which is before spoken , it further appeareth even by Gratian himselfe , dist . 40. where it is taken for granted , that the Pope may be , à fide Devius , a goer out of the way of faith . Lyra affirmeth expresly ; that manie Popes have beene found , Apostotasse à Fide , To have been Apostotates , or departers from the faith . The Councell of Constance calleth Pope Benedict , a Schismaticke , and an Hereticke , and a departer from the faith . The like is said of Pope Iohn the 23. Catharinus saith directly ; Nihil prohibet Papam errare , etiam in fide , & deficere , etiamsi quidam novitij Scriptores ausi sint oppositum defendere , praeter communem sensum Doctorum : Nothing withstandeth , but that the Pope may erre , even in faith , and faile ; albeit some late writers have dared to defend the contrarie , against the common opinion of the Doctors . And so likewise testifieth Alphonsus de Castro ; Papam posse in ijs , quae ad fidem spectant , errare : immo aliquos Pontifices summos , errasse in fide , compertum est : That the Pope may erre even in matters of faith : yea it is found ( saith he ) that some Popes have erred in faith . And againe he saith ; Omnis homo errare in fide potest , etiamsi Papa sit : Nam de Liberio Papa , refert Platina , eum sens●sse cum Arrianis : Everie man may erre , in point of faith , though hee be a Pope : For of Pope Liberius , Platina reporteth , that he held the Arrian heresie . Yea Panormitan saith , that a Councell may depose the Pope for Heresie , ut in cap Si Papa ▪ dist . 40. where it is likewise said , That the Pope may be an Hereticke , and iudged of Heresie . Yea , In concernentibus fidem , etiam dictum unius privati esset praeferendum dicto Papae , si ille moveretur melioribus Authoritatibus novi & veteris Testamenti quam Papa : In things concerning faith ( saith hee ) the saying even of one private man is to be preferred before the saying of the Pope ▪ if he be moved by better authoritie of the old and new Testament , then the Pope . It is therefore evident , that neither the Pope by himselfe , nor yet ioined in Councel with others , is , or , can be held to be an unerrable or infallible Iudge , in this case . What then ? Would anie have the old Doctors , and ancient Fathers to be this Iudge ? But they also may erre , and doe sometimes taxe one another for errors . Yea themselves ( as before is shewed ) doe humbly and reverently submit , all their doctrines , positions , and opinions , to the judgement of the Canonicall Scriptures ; not desiring to be further credited , or , beleeved , then there is warrant , for what they speake , or write , within those sacred writings . Whereby they sufficiently give us to understand , that God onely , speaking in these his Scriptures , is to be held for the only Infallible Iudge , for the determining and deciding of every controversie in Religion . Ista controversia Iudicem inquirit . Iudicet ergo Christus : This controversie enquireth after a Iudge : Let Christ then be Iudge , saith S. Augustine . Iudicet cum illo & Apostolus , quia in Apostolo ipse loquitur Christus : Let also ( saith hee ) the Apostle iudge with him , because in the Apostle , Christ himselfe speaketh . And againe he saith ; Sedeat inter nos Iudex Apostolus Iohannes : Let the Apostle Iohn , sit Iudge betweene us . In like sort speaketh Optatus : Quaerendi sunt Iudices : In terris , de hac re , nullum poterit reperiri Iudicium : de coelo quaerendus est Iudex ; sed ut quid pulsamus ad coelum , cum habeamus hic in Evangelio Testamentum , &c. Iudges are to be sought for : In earth ( saith hee ) none can be found for this matter : from heaven therefore , is the Iudge to be sought ; but vvhy doe vve knocke at heaven , vvhen we have here upon earth , a Testament in the Gospel ? An earthly father , vvhen he feeleth himselfe neere death , fearing lest after his death , the brethren , breaking peace , should fall at variance , calling witnesses unto him , out of his breast ready to dye putteth his vvill into a vvritten Testament , that shall long continue : And if variance grow amongst the brethren , they goe not to the grave , but the Testament , or last vvill is demanded : and hee which resteth in the grave , speaketh out of that his speechlesse Testament , vvith a lively voyce . ( viz. that voice , which he uttered , whilst he lived ) He vvhose Testament it is , is in heaven : therefore as in a Testament , so in the Gospel , let his will be enquired . To the same effect S. Augustine saith : VVho is he that knoweth not that the Canonicall Scripture is so conteyned vvithin his certaine bounds of the old and new Testament , and is so to be preferred , before all other vvritings of Bishops , that a man may not at all either doubt or dispute , vvhether any thing be right or true , that he is sure , is vvritten in it : but the vvritings of all other Bishops , which eyther are , or hereafter shall be vvritten ( beside the Canonicall Scriptures alreadie confirmed ) may be reproved , eyther by more grave authority of other Bishops , or learned men , or by the vvords of any man that is better seene in the matter . Again he saith thus : Gather not ( my Brother ) against so many , so cleere , and so undoubted , testimonies of the Scriptures , sentences misunderstood , out of the vvritings of Bishops , eyther of ours , or of Hillary , or of Cyprian Bishop and Martyr of the Church : for , vve must put a difference betwixt this kinde of vvriting , and the Canonicall Scriptures : for these are not so to be read , as though a Testimony might be alledged out of them , in such sort , as that no man might thinke otherwise , if they happen to iudge otherwise , then the truth requireth . And againe he saith : VVe ought not to allow the reasonings of any men , whatsoever they be , be they never so Catholike and Prayse-worthy , as the Canonicall Scriptures , so that it shall not be lawfull for us , ( saving the reverence that is due to those men ) to reprove and refuse any thing in their writings , if it fall out that they have iudged otherwise , then the truth is , the same Truth being by Gods helpe , understood either of other men , or of us . For I am even such a one in other mens vvritings , as I vvould men should be in mine . And againe he speaketh thus : If any question be eyther concerning Christ , or concerning his Church , or concerning any other matter vvhatsoever , which belongeth to our faith , and life : I will not say ( If vvee ) but that which the Apostle further addeth ( in Gal. 1. 8.9 . ) If an Angel from heaven ▪ should preach unto you any other thing , praeterquam quod in scripturis legalibus & Evangelicis accepistis , Anathema sit ; Beside that which ye have received in the scriptures of the Law and the Gospel , let him be accursed . Ambrose likewise upon that Text before mentioned ( of Gal. 1.8.9 . ) giveth this observation : The Apostle ( saith he ) doth not say , If they preach contrary , but , if they preach any thing beside that which vve have preached , that is , if they adde any thing to it at all , hold him accursed And therefore , Si quid dicatur absque Scriptura , Auditorum cogita●io claudicat : If any thing be spoken vvithout the Scripture , the cogitation of the Hearer halteth , saith Chrysostome . Yea , To leane to the Divine Scriptures ( which is the certaine and undoubted Truth ) is ( saith Irenaeus ) to build a mans house , upon a sure and strong Rocke : But to leave them , and to leane to anie other Doctrines vvhatsoever they be , is to build a ruinous house upon the shattering gravell , vvhereof the overthrow is easie . Here then you may prrceive , that even those unwritten Traditions also ( which yee obtrude unto us under the name of Apostolicall ) that bee not specified nor found written in Gods booke , the sacred and Canonicall Scriptures , are iustly refusable , as being unassured , uncertaine , and unwarranted stuffe . For so also doth S. Ierome say , All that ever vvee speake wee ought to prove it by the Scriptures . And so also speaketh Chrysostome , saying , Therefore neither are they to be beleeved at all , except they speake those things which be agreeable to the Scriptures . To that which Faustus put forth upon the birth of Mary , that shee had a certaine Priest to her father , named Ioachim . S. Augustine answereth : Because it is not Canonicall ( saith he ) it doth not bind mee . The like answer giveth Tertullian to Appelles , which said , that the Angels had a bodily substance , which they tooke of the Stars : There is no certaintie ( saith he ) in this matter , because the Scripture declareth it not . And indeed , who can assure such Traditions to be undoubtedly Divine , or to be originally and infalibly Apostolicall , which have onely Men for the witnessing of them , and whereof there is no testimonie in the Apostles writings , or in Gods booke to be found ? For if they be not there specified , who ( as S. Augustine speaketh ) can say , That these and these they are ? Or if he dare be bould to say so , hovv will he prove it ? But moreover , we neede none of those Traditions , as I said before ; inasmuch as the Scriptures themselves bee fully sufficient , for us and for our direction and instruction in all things necessarie , & expedient for us . For , beside the Scriptures which declare so much , Tertullian likewise saith , Adoro scripturae plenitudinem : I adore the compleatnes or the fulnes of the Scriptures . And S. Basil also saith , Manifestum est infidelitatis & arrogantiae crimen , vel reijcere aliquid quod scriptum est , vel addere aliquid quod non est scriptum , That it is a manifest fault of infidelitie and arrogancie , either to reiect anie thing of that which is written , or to bring in anie thing of that which is not written . Yea , such is the sufficiencie , fulness , perfection , and compleatness of the Scriptures in all points and respects , that as you heard before , S. Augustine denounceth him accursed that shall preach or teach anie thing beside them , or which is not therein conteined , or thereby warranted . And therefore also doth Scotus himselfe say : Patet quod scriptura sufficienter continet doctrinam necessariam viatori ; It is evident the Scripture sufficiently conteineth all doctrine necessarie for a wayfaring man : that is , for a man whilst he liveth and travelleth in this world . 2 But moreover , even expositions also of Scripture , are to be framed & warranted by the Scriptures , & to be found consonant with them , or otherwise they are likewise refusable : For it is not any humane or private spirit ( as S ▪ Peter sheweth ) but it must be a divine spirit , even the Spirit of God ( the holy Ghost ) from whence all true sence and right interpretation of the Scriptures is to be derived . And this S. Paul also declareth , saying ; that As no man knovveth the things of a man , but the spirit of man vvhich is in him : so no man knoweth the things of God but the Spirit of God. If therefore wee would know who they be that have this onely right interpreting Spirit , that is , the holy Ghost for their guide in that behalfe : wee may know it by this , If their expositions be such as bee sutable and agreeable to the Canonicall Scriptures , without repugnancie of anie one place to another . Therefore also doth Origen speake thus : VVee must needes ( saith he ) call the holy Scriptures to vvitnes , because our sences and expositions vv●thout those vvitnesses , have no credite . And so saith Irenaeus : Secundum scripturas expositio , legitima , et diligeus , & sine periculo & sine blasphemia est . That is the right and legitimate exposition , and the diligent , and vvithout danger , and vvithout blasphemie , vvhich is according to the Scriptures . Chrysostome likewise saith : Scriptura seipsam exponit , & auditorem errare non sinit : The Scripture expoundeth it selfe , and suffereth not the learner to erre . And this rule , namely to expound Scripture by Scripture , and by conferring one place with another , giveth also S. Augustine : Darke places ' are to be expounded by plainer places : This is ( saith he ) the sure vvay to expound one scripture by another . The same doth S. Augustine againe teach in other places : as namely , De doctrina lib. 2. cap. 6. & 26.27.28 . &c , And Clemens Epist. 5. and Dist. 37.6 . 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 bo●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 all●w this doctrine that vvee hold : or beca●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 th●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 is he : besides that which is before spoken , doe but consider what the Abbot Ioachim long sithence told King Richard the first , King of England , namely , that Antichrist was then alreadie borne , and had his seat at Rome , and was to be advanced in that Apostolicall Sea. And he further saith : Non nulli sub specie sedis Dei , id est● , universalis Ecclesiae , Facti sunt sed●s Bestiae , quae est regnum Antichristi , regnantis ubique in membris suis &c. Sundrie ( saith he ) under pretence of Gods seat , that is , of the universall Church , are become the seat of the Beast , vvhich is the Kingdome of Antichrist , raigning everie vvhere in his members : consisting ( as he there further saith ) in the Cleargie men , & in the Monkes , and Monasteries . Againe he saith , that : Rome est in spiritu Babylon : Rome is the spirituall Babylon . And againe he saith : Negotiatores terrae , sunt ipsi sacerdotes , qui vendunt orationes & missas pro Denarijs , facientes domum orationis , Apothecam Negotiationis : The Merchants of the earth be the Priests themselves , vvho sell Prayers and Masses for money , making the house of Prayer a shop of Merchandize : Yea sundrie both Princes , and Bishops , of Germanie long agon , have affirmed and published the Pope , to be Antichrist , as appeareth in Aventinus . But I leave this to be as I said more fully handled afterward . In the meane time , if anie would know who be the right Catholikes ( as Papists verie boldly , but verie uniustly , take upon them that title ) let him consider these two sentences of Vincentius , and conferre and ioyne them together : The first is this : Id teneamus quod VBIQVE , quod SEMPER , quod ab OMNIBVS , creditum : hoc est enim verè proprieque Catholicum : Let us uphold that vvhich hath beene beleeved everie vvhere , and at all times , & of all persons , for this is rightly and properly Catholicke . The second is this , where he saith : Ille est verus & Germanus Catholicus , qui quidquid universaliter ANTIQVITVS ▪ ecclesiam Catholicam tenuisse cognoverit , id solum sibi tenendum creder dumque decernit : He is the true and right Catholicke , who iudgeth that he is to hold & beleeve , onely that which he knoweth the Catholicke Church to have formerly held universally , in the old time . This Vincentius lived above 1200. yeares sithence : so that , this Antiquitùs , this old time whereto he referreth everie man , that will be a right Catholicke , cannot be intended the age and time , wherein himselfe lived ( much lesse can it he supposed , anie of those manie hundreth yeares , that came after him , and are sithence his time gone and past ) but it must needs be intended of an old time , passed long before the time , wherein hee lived and wrote these things ; which old time therefore , which he so called , what can it be , but the Primitive and Apostolicke times ? If then yee will prove your selves to bee Catholickes , and your Church to bee the Catholike Church , by this rule and definition of Catholikes , out of Vincentius , then must you not take your patterne and proofe , from that Councell of Trent , nor from the late Councell of Constance , nor anie of the times after Vincentius , but you must transcend , and goe to the times that were in the old Time long before the daies of this Vincentius , even to the primitive and Apostolike times ( which were indeed , the best and purest times ) and from thence must you take the patterne of your Church and Religion . For that , which alwayes formerly , and every vvhere , and of all Christians , in That Old Time , was held and beleeved , is the thing that he accounteth and defineth to be Catholicke ; and such to be Catholickes ; which hold and beleeve only so much , and no more . Which faith , doctrine , and religion of those old , Primitive , and Apostolicke times , was at first delivered by word of mouth by the Apostles , but was afterwards ( as Irenaeus hath before enformed us ) committed to VVriting , that so it might be for ever that , The foundation and pillar of our Faith. Yea , this , even Vincentius also himselfe teacheth , saying : Scripturarum canon sufficit ad omnia satis superque ; the canon of the Scriptures , doth suffice for all matters , sufficiently and more then sufficiently , that is , abundantly and overflowingly . By this rule then and definition of a Catholike , given so long agon by Vincentius , it is evident , that , not yee , but wee , are to be held for the right and true Catholikes : inasmuch as not yee , but wee , doe beleeve and hold that faith , doctrine , and Religion , which those old and first Christians universally held in those ancient , primitive , and Apostolick times , and which was afterwards written , and is omni-sufficiently conteined in that written word of God , the sacred and canonicall Scriptures : Yea that , and onely that , wee hold and beleeve , as Vincentius saith , right and true Catholikes ought to doe , and so doe not you : therefore , whether yee , or wee , be the right Catholiks , is a verie easie and apparant matter to be decided . Aufer Haereticis , quae cum Ethnicis sapiunt , ut de scripturis solis Quaestiones suas sistant , & stare non poterunt : Take from the Heretickes ( saith Tertullian ) those things , wherein they savour of Heathen wisedome , so as that they bring their Controversies to bee decided onely by the Scriptures , and they be not able to stand . In which wordes , men that will not suffer their Controversies to bee decided onely by the Scriptures , may see themselves ranged within the compasse of Hereticks and so termed and entituled by him : so farre are they off from being the right and true Catholikes . And yet , Papists have , I grant , for some of their errors , a kinde of Antiquitie ; but it is an Antiquitie of a later date , and it is not that most ancient Antiquitie , which Vincentius , and the rest of the ancient Fathers direct you unto , and which should be in request : For that is the True , whatsoever is the first : and that which is later or , commeth in after the first , is the adulterate or corrupted , as Tertullian againe expressely affirmeth . Yea , he saith further : Hoc mihi proficit Antiquitas , praestructae divinae Literaturae : Herein doth Antiquitie availe me , if it be builded upon the divine Scripture . Wherefore , if yee will be good and right Catholikes , ye must go and take the patterne and president of your Faith and Religion , from those most ancient , primitive , and Apostolike times , as we doe : because ( as Eusebius , also , out of Egesippus , noteth ) the Church so long as the Apostles lived , remayned a pure Virgin : for that if any vvent about to corrupt the holy rule vvhich was preached , they did it in the Darke , and as it vvere underneath the earth : But after the death of the Apostles , and that generation was past , which God vouchsafed to heare the divine wisedome with their own eares , the placing of wicked error ( saith he ) began to come into the Church . For which purpose , & to shew that corruptiō grew in those after & succeeding times , Clemēs also alledgeth the proverb , 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 . S●●on●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 , & T●biae , & Maccabaeorum libr●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 no● , 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 & ●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 Hebrew text : wee may as well say unto you , that the Latin Hereticks have corrupted the Latin text ; and so by such kind of reasoning , no Scripture should be found pure , sound , and sincere . But thankes be to God ( who so preserved them ) the Scriptures in their originals , remained pure amongst the Iewes , unto the verie time of Christ , and were not corrupted by anie of those Hebrew Heretickes , as some Papists affirme of them : for otherwise it had beene in vaine , for Esay , or anie other of the Prophets of God , to bid the people goe , for their assured direction , To the Law , and to the Testimony : or , for Christ himselfe to bid the people , as hee did , To search the Scriptures , for their assured guidance in the truth . Yea S. Peter would then never have said , as he did ; VVee have a most sure vvord of the Prophets : to the vvhich , yee doe vvell , that yee take heed , as to a Light that shineth in a darke place . For , if it had beene corrupted , and falsified , it had not beene a sure vvord to trust unto . Arias Montanus himselfe affirmeth and maintaineth the puritie and incorruption of the Hebrew originals : saying further , that there was no word , nor letter , nor point , but it was reserved in that Treasory , which they call Mazzoreth ; and therefore hee calleth that Treasorie , fidam custodiam , a faithfull or sure keeper of them . Iohn Isaac likewise , and Franciscus Lucas Burgensis , as well as Arias Montanus , doe also uphold , maintaine , and defend , even unto their times , the puritie and incorruption of those Hebrew Originals : alwaies preferring them before all Latin Translations whatsoever . And must it not needs bee so , when as Christ Iesus himselfe saith , that , Till heaven and earth perish , one Iot , or one Tittle of the Law shall not perish , till all things be fulfilled ? Yea , what doth Christ Iesus else , but further shew the puritie and incorruption of the Hebrew originals unto his time , when it is written of him thus : that , He began at Moses , and at all the Prophets , and interpreted unto them , in all the Scriptures , the things that vvere vvritten of him ? And when againe after his resurrection ▪ likewise hee saith in the same Chapter , thus : These are the words that I spake , unto you , whilst I was yet with you , that all must be fulfilled which are vvritten of me in the law of Moses , and in the Prophets , and in the Psalmes ? Yea , the originals in the old Testament , be and remaine pure and incorrupt , to this day : and so doe also the originals of the new Testament : insomuch that S. Hierome , as in one place , he derideth them , which said the Hebrew books were falsified , so doth he in another place pronounce them to be impudent and foolish people , that affirme the same of the Greeke originals : For thus he writeth unto one ; Tibi stultissime persuasisti , Graecos codices esse falsa●os : Thou hast most foolishly perswaded thy selfe , that the Greeke bookes bee falsified . And againe he saith : Tu mira impudentia haec in Graecis cod cibus falsata esse dicis : Thou with vvonderfull impudency affirmest , that th●se thin●s be fals●fied in the Greeke Bookes . And as this was the error of Helvidius , against whom S. Hierome writeth ; so was it also the error of the Manichees , against whom S. Augustine writeth : And is it not now g●owne to bee the error or heresie of Papists ? But what reason have you to preferre that Latine Translation which yee call Saint Hieromes , before the Originals of the Hebrew and Greeke ? For first y●e cannot proove that Translation to bee S. Hieroms , which yee so boldly affirme to be his : And secondly , what likelihood is there it should be his ? considering that in divers and sundrie places , S. Hierome readeth otherwise then that Translation is ▪ yea sometimes he findeth fault with that Translation , and reproveth it ▪ as for example , the word , ●say , that is found in that translation in Marke the 1. verse 2. he thinketh to bee added by the negligence of the Librarie keepers : and , vpon Math. 6 ▪ he correcteth the word ( exterminant ) which neverthelesse is also in that vulgar translation . And divers other such faults S. Hierome espieth , and findeth in that which you call his Translation ; wherefore there is no likelihood it should be his . And that it is not S. Hieroms translation , may further appeare by the discourse which Munster hath set upon it . Yea , Erasmus also doth flatly affirme , that this translation is neither Cyprians , nor Hillaries , nor Augustines , nor yet Hieroms , seeing his reading is divers from it ; and that it is much lesse that which he corrected , seeing there be found in this , things that hee condemneth , not onely as touching the words , but as touching the sence also . But admit it were S. Hieroms translation ( whereof neverthelesse there is no likelihood ) yet thereupon it followeth not , that therefore it is to be preferred before the originals of the Greeke and Hebrew . For as there were manie translations in S. Hieroms time , which were not so well liked , so even of that translation which S. Hierome himselfe made , and was the Author of , himselfe speaketh thus : I doe not thinke ( saith he ) that the Lords words are to be corrected ▪ but I goe about to correct the falsenesse of the Latin bookes ( which is plainly proved by the diversitie of them ) and to bring them to the originall of the Greeke , from which they doe not denie , but they were translated : who if they mislike the water of the most pure fountaine , they may drinke of the myrie puddles . And againe he saith ; That , as the bookes of the old Testament are to be examined by the Hebrew , so the bookes of the new Testament require the triall of the Greeke . And in divers other places ▪ he likewise preferreth the originals of the Hebrew and Greeke , before all Latine translations whatsoever . And to this effect doth Gratian also cite a sentence , as ●f it were S. Augustines : And indeede , S. Augustine speaketh to that very purpose , saying directly : that VVee ought rather to beleeve , that tongue , from which it is by Interpretors translated into another . And Lodovicus Vives also , upon this place declareth the same . And agreeably hereunto , speaketh also S. Ambrose , saying expresly : That the authority of the Greeke bookes is to be preferred . Bee not those men then much deluded which , contrarie to the direction and iudgement of the old Church , and ancient fathers , and also of all right reason , doe preferre that Latin translation before the originals of the Greeke and Hebrew ? Yea , even Lyndanus , a popish Bishop , writeth of that latin translation , that it hath manie and sundrie corruptions in it , and therefore it cannot be the best and safest way to trust unto it . 6 But when they must needs yeeld ( if they will be reasonable ) to the preferring of the originals of the Hebrew and Greeke , before all latine translations , yea and before all translations whatsoever : Then they fall to another course , accusing our English translations to be false , and untrue , and not 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 at my vvords . But thirdly , be not Lay-men of the Church of God , aswel as those that be Church-Ministers ? And may not these be Theodidactoi , that is , taught of God , and instructed by his spirit , aswell as others , for the right understanding of the Scriptures , especially in all points necessarie to salvation ? Yea , doe wee not see , and finde experimentally , that manie great Scholers , and learned men , doe , notwithstanding all their learning , erre verie much in the exposition and understanding of the Scriptures ? ( for why else doe they differ so much , and hold contrarie opinions ? ) All which , what else doth it shew , but that , indeed , not anie humane spirit ( how learned soever ) but a divine spirit onely , is the opener , and the right expositor and understander of those sacred and divine writings . And this , S. Paul also hath before assured us , that the things of God , no man knoweth , but the spirit of God. Now this Spirit of God , none can denie to be grantable , as well to lay-men , as to those that be of the Ecclesiasticall Ministerie . Yea , everie childe of God hath Gods Spirit given unto him , For if any man hath not the Spirit of Christ , the same is none of his , as S. Paul witnesseth . Inasmuch therefore , as lay persons have received , or may receive the spirit of GOD , ( whereby it is that the Scriptures be rightly understood ) , and are of the number of Gods Church and people : no reason can be shewed , why they should be debarred by others , or why they should debarre themselves , from the reading and searching of those Scriptures , which they may possibly understand by the grace & power of Gods Spirit within them , aswell as others ; especially if they reade and search them ( as I said before ) in the feare of God , and with all humble reverence , and with often and earnest praiers unto God , for the right understanding of them , and with a godly purpose of minde , to beleeve , follow , and doe thereafter . For as S. Paul saith againe : The spirit of God , searcheth all things , even the deepe things of God. If anie finde difficultie and hardnesse in some places of the Scriptures , he must not thereby be discouraged , but provoked rather to use so much the more diligence in them . For , that which is difficult and hard in one place , is ( as the ancient Fathers themselves have told us ) made more plaine and easie by another . And touching such places of difficultie , beside praier unto God , and conference of Scriptures together ; it will be good also to reade Interpreters , and to consult with godly and learned Pastors and Teachers , and use all such good meanes for the understanding of them , as God hath allowed . For the godly , and learned Pastors and Teachers , be Gods own ordinance in his Church , & to them , usually above others , doth he give more speciall gifts , for the edifying and instruction of his people , and for the opening and unfolding of those harder and difficulter places of the Scripture : so that they are not to be neglected , but to be resorted unto , and to be evermore much honored , & reverently esteemed . If peradventure , by all meanes used , a lay-man , or an ecclesiasticall Minister , shall not understand some hard and obscure Scripture , yet let him reverence ( as becommeth him ) that which he understandeth not , and therein suspend his judgement and opinion , untill it please God further to enlighten him , For whereas some alledge , that lay persons should not reade the Scriptures , lest through misunderstanding of them , they might possibly fall into some errors , or heresies : it hath beene before answered , that such a reason , is verie feeble , and of no weight ; inasmuch as it may as well serve to disswade Pastors , Doctors , and Ministers of the Church , from reading the Scriptures , because there is , also , a possibilitie for them as well as for lay persons , in the reading of them , to misunderstand them , and so to fall into errors and heresies , as wee finde experimentally , that sundry of them , heretofore have done , and still doe . And whereas some , againe , imagine , and feare not to say , that the permitting of the Scriptures to bee read of the lay people in the vulgar tongue , is the cause of all the schismes , sects , errors , and heresies , that now flow in the world : they are herein mightily deceived , ( by mistaking the cause ) ; for , not the reading of the Scriptures , either by lay persons , or ecclesiasticall Ministers , but the misunderstanding , and misapplying of them , through the frailtie and corruption that is in mens minds , wresting and forcing them , to serve their owne humors , fancies , and conceits , is the cause of all those schismes , sects , heresies , and errors : and this is not the right using , but abusing of the Scriptures . Now , even Reason and Philosophie doe teach , as well as Divinitie , that , Of vvhat things there may be an use , of the same things there may be also an abuse : and it is a Ma●●ime with all , that abusus rei , non tollit usum , an abuse of a thing , doth not take away the lawfull use of it . Manie men ( you know ) doe abuse meate , and drinke , to surfetting , gluttony , and drunkennesse ; shall that be therefore made an argument , to perswade anie from all eating , or drinking ? or is therefore eating and drinking the cause of mens gluttonie and drunkennesse ? or is not their owne excesse , and intemperate humor the cause of it ? So albeit manie abuse the Scriptures , wresting and wringing them to a wrong sense , and to their owne humors , and fantasies ( as doe Papists , Anabaptists , and other Sectaries , and Heretickes ) yet must that bee no argument therefore to disswade anie from the reading of them , or from taking that lawfull use , comfort , profit , and benefite that may be had out of them , and for which they were ordeined . Yea the true cause , both of the beginning and continuance of all the schismes , sects , errors , and heresies that now be in the world , is in verie deed , for that men will not suffer themselves to be over-ruled by the Scriptures , but will , contrarie to the Scriptures and to the true sense of them follow their owne waies , conceits , and inventions , or the devises of other men . Let none therefore pretend , or alledge excuses for their owne sloth or negligence in this case but with all alacritie ▪ betake your selves , even ye that be lay persons , as well as the rest , to the reading of the Scriptures , with reverence , humilitie , praier , and a right inclined minde and affection , to beleeve , live , and doe thereafter : And then shall yee not need to make anie doubt of Gods blessing , or good successe and profit unto you , by the reading of them : yea then shall yee see and discerne the errors , heresies , Idolatries , filthinesse , and other abhominations of the Popish Church and Religion , which otherwise ye will not be able to discerne . This is the condemnation ( saith Christ ) that light is come into the vvorld , and men loved darkenesse , rather then light , because their deeds vvere evill : for every one that evill doth , hateth the light , neyther commeth hee to the light , lest his deedes should be reproved : But hee that doth truth , commeth to the light , that his deeds might be made manifest , that they are vvrought according to God. Yea , most lamentable is his estate , that will neither reade , nor heare , the Word of God : for Christ himselfe saith thus ; Hee that is of God , heareth the vvords of God : yee therefore heare them not , because yee are not of God. Observe well those words . But againe , he saith : My sheepe heare my voyce ; and I know them , and they follow mee . And yet further he saith : Hee that refuseth mee , and receiveth not my vvords , hath one that iudgeth him : The vvord that I have spoken , that shall iudge him in the last day . Together with the rest , let this last alledged saying of Christ , be ever remembred : For if Christ will iudge men in the last day , according to his owne word , ( as is here expressely evident , ) and not according to the word , doctrine , decrees , canons and constitutions of the Pope , or of anie men mortall whosoever ; is it not good reason , and a point of wisedome , in the meane time , for everie one , willingly , desirously , and earnestly , to reade , search , and studie the Scriptures , and to suffer himselfe , and his opinions , to be over-ruled , and iudged by that word , which must iudge him at the last day . CHAP. II. Of Fides Implicita , that is , of the Infolded saith , of Papists : What Church may erre , and when , and how far : Of those which the Papists commonly call the markes of the Church ; and that it is not so visible , as to bee alwayes openly seene , and knowne , to the wicked world : That Peter was not a Bishop of Rome in that sense the Papists make him : That the Pope is nothing like S. Peter : That the Pope is not the head of the universall militant Church , but Christ onely . THe Premises considered , doe you not perceive , of what little availe : the Papists Implicita fides , infolded faith is ? which consisteth onely in assenting to the Churches Faith , though it know not what the Churches faith is , nor what it beleeveth , nor be able to distinguish the right Church from the wrong . Is it sufficient for the salvation of a man , to say , hee beleeveth as the Church beleeveth , without knowing what it is the Church beleeveth ? Can such a sottish and blinde kind of beleeving , which hath reference onely to the faith of others , bring a man to everlasting happinesse ? Is not everie man to live by his owne faith ? or shall anie man be saved by the faith of another ? or shall knowledge be excluded from the nature of Religion ? or Religion be placed onely , in an ignorant assenting to that which others beleeve ? Is not this a devise , notoriously tending to the maintenance of ignorance , blindenes , idlenes , sloath , and negligence in the people ? It were a most easie way for all lay people to come to heaven , if such a blind , sluggish , idle , imaginarie , and absurd faith as this were sufficient : They shall neede to take no great paines for it , by this doctrine . But Christ teacheth , that it is not such a broad and easie way , to come to heaven ; but that it is a narrow way , and requireth much diligence , labour , striving , and contending to attaine unto it . Yea , he sheweth directly , that Ignorance will not excuse a man in the day of Iudgment , or free him from punishment : and that it is so farre from being the mother of anie good Devotion , that , contrariwise , he declareth it to be the mother of Error , saying : Erratis nescientes scripturas ; yee erre , because ye know not the Scriptures . S. Paul also requireth , not onely some knowledge , but even plenty , or , abundance of knowledge , in the people . And therefore hee saith unto them : Let the vvord of Christ dwell in you plentifully , or , abundantly . And , indeed , how shall anie of us , be able , certainely to know the doctrine of our Teachers , whether it be true or false , or to discerne true Teachers from false , or the true Church from the false , unlesse we grow acquainted with the Scriptures , and be diligent and conversant in them ? The blinde man ( they say ) eateth manie a flie : and no marvaile then is it , if poore ignorant soules , that be so hoodwinked , and kept blinde in Poperie , receive and swallow downe anie doctrine and opinion of their Teachers , be it never so grosse , false , or erroneous : especially when they are withall taught , as Bellarmine teacheth them , that they must reverence the doctrine of their Teachers , but not examine it . In this case , I would demand of him , or of anie other , What if the blinde leade the blinde ? doe they not both fall into the ditch ? Or what if they be false Teachers , or false Prophets ? must their hearers reverence , & receive their doctrine , whatsoever it be ? Christ biddeth the people to beware of the doctrine of the Pharisees and Saducees of those times . And againe he saith to all Christians : Beware of false Prophets , vvhich come to you in sheepes clothing , but inwardly they are ravening vvolves . How shal they beware of them , if they may not examine their Doctrines ? It is true , that Christ saith ; Yee shall know them by their fruits . But , by what fruits ? For false doctrines , be chiefly the fruits of false Teachers : inasmuch as they be properly called false-Prophets , in respect of their false doctrine . For as touching their life and conversation , we see that Christ himselfe here telleth us , that , how wicked soever they be inwardly , yet outwardly , they will put on sheepes-clothing , and so make faire shewes , externally , of innocencie , sanctitie , and pietie , to entangle and deceive people withall . Not without good cause therefore , did S. Basil say : that , It behoveth the hearers that be learned in the Scriptures , to try those things vvhith are said by their Teachers , and receiving that vvhich agreeth with the Scriptures , to reiect the contrary . And this also Gerson affirmeth , saying : that the examination and triall of doctrines concerning faith , belongeth not only to a Councell , and to the Pope , but to every one also that is sufficiently learned in the Scriptures : because every man is a sufficient Iudge of that he knoweth . Neither ought anie Teacher to be hereat offended : for was not Saint Paul himselfe , though an Apostle , content to have his doctrine , thus tried and examined by his hearers ? And are not they much commended that made that search , and examination of it , by the Scriptures ? Yea , ( which is more ) was not even Christ Iesus himselfe ( who is incomparably greater then anie Apostle , or then all the Apostles put together , yea then the whole world , & consequently farre greater then all that be the Bishops , Pastors , and Doctors in the same ) content neverthelesse , to have himselfe tried by the Scriptures , whether he were the Messias or no ? Seeing then , Christ , the Head of his Church , was thus content to be tried , sha●l the Church , or anie Bishops , Pastors , or Doctors , which be his servants , yea servants to the Church , scorne , or , disdaine it , or take it ill ? For when mens Doctrines bee thus brought to bee tried and examined by 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 s●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 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 mak● 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 , VVick●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 E●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 s●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 ●f Iuda , of whom it is said , that hee walked in the way of the Kings of Isra●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 the Church of the Gentiles to continue untill the second comming of Christ. It is true , that the Church of Christ shall never bee extinguished . But is there anie such promise , that the Church of Christ shall never be hidden ? For persecutions even of the Christian Church , have sometimes beene so great and cruell , as that the Christians , by reason thereof , have beene enforced to lye hid and to be unseene and unknowne to the wicked world : as in the daies of Dioclesian and Maximian , persecuting Emperors : who impiously boasted , that they had utterly abolished the superstition of Christ , and name of Christians . The like divelish boasting , also made Nero in his time Yea , it is indeed , expresly foretold in the Scriptures , that such should be the state of the church sometime , as that shee should be enforced to flie into the desert or wildernesse , where shee should have a place prepared of God , to cherish , hide , and keepe her from all her persecutors . And therefore the church is not alwaies conspicuous , and openly shining and shewing her selfe to the malignant world . Neither doth that Text which yee alledge , of Dic Ecclesiae , tell it to the Church , prove the church to bee alwaies openly conspicuous to the ungodly world : It onely sheweth an order of Ecclesiasticall discipline , for sinnes and offences ▪ how they should be proceeded in , amongst brethren , and such as professe one and the selfe same religion of Christ : which order of discipline may well be observed even in a Christian church , and among themselves , though the wicked world neither see them , nor the exercises of their religion , nor know where they are . But you say , that if they make profession of their faith and religion ( as all Christians ought ) then the world cannot choose but take notice of them : It is true , that they are to make profession of their faith with their Mouth , when cause so requireth , aswell as to beleeve with their heart , yea and to answer everie one in authoritie , before whom they shall be convented and called , and that with mildenesse and reverence , concerning the same their faith and hope , as S. Peter declareth . But it doth not continually & evermore so fal out , that Christians be brought before Kings , Princes , and Magistrates of the earth , to be examined , and to make answer of their faith : but at sometimes it so falleth out , and at some other times againe , it sufficeth that they make profession of their faith among themselves . Neither were it indeed safe , or a pointe of christian wisdome in them ( whom Christ willeth , To bee as wise as Serpents , though as innocent as Doves , and to whom hee giveth an expresse caveat , to take heede of men ) rashly , or unadvisedly , or without good and urgent cause , to manifest and lay open themselves unto the view , rage , and furie of the malicious and persecuting world . But you alledge further , that Christ said to his Disciples : Yee are rhe light of the world : A Cittie that is set on a hill cannot be hid . Neither doe men light a candle and put it under a Bushell , but on a candlesticke , and it giveth light to all that are in the house . But none of these words doe proove the Church to be alwaies and evermore apparant to the eies of the wicked world , though sometimes it bee . For first , though it be called the Light of the world , yet thereupon it followeth not , that therefore it is alwaies , and at all times to bee seene : Inasmuch as the Sunne and the Moone , which be the great lights of the World , and so appointed of GOD in the begining , be not alwaies brightshining and appearing unto us , but are sometimes unseene , and covered with clouds , and darkened , and suffer strang Eclipses . And therefore doth S. Augustine compare the Church to the Moone , which is often obscured and hid : yea he acknowledgeth , that the Church may be so hid and secret , as that the very members therof shal not know one another . And whereas ye further alledge , that it is like a Citty set upon a hill , neither doth it thereupon follow , that it is alwayes to be seene : For in a great Mist , or a darke night , an Hill or Mountaine , be it never so great , will not be seene : So if men be stricken with blindnesse , it cannot be seene of them , as the Aramites were , that could not see the mountaine , that was full of horses and chariots of fire , round about Elisha , nor knew that they were in the midst of Samaria , till God opened their eies . Likewise , though a Candle be set on a Candlesticke , and giveth light to all that are in that house : yet neither doth it give light to them that be in another house , nor to anie that be blinde , or shut their eies against it . And yet the candle-light it selfe also will somtimes be much dimmed & darkned with sundrie occurrents & accidents that doe befall it . When therfore the world , either by reason of their own blindnesse , or by reason of fierce and terrible persecutions , or by reason of clowdie , smoakie , and mistie errors , raised up , bee not able to see and discerne the Church of Christ : Is that anie iust cause for anie to quarrell against her , as if therefore she had no being at all ? Yea , when the fift Angell blew the Trumpet , and the Bishop of Rome ▪ being in that time , as a Starre fallen from heaven to the earth , had no longer the keies of heaven in his custodie , but the keies of hell , even of the bottomlesse pit , and that the smoake of the pit arose as the smoake of a great furnace , so that the Sunne and the ayre were darkened by reason of the smoake : Is it anie marvaile that the Church was then obscured ? Your selves doe grant , that in the daies and times of the grand Antichrist , foretold by S. Paule , the church should lye obscured , and be hidden : And wee say , and proove vnto you , that those daies and times be come long since , and therefore this ought not to seeme anie new or strange thing unto anie in these dayes . Yea , in the Revelation of S. Iohn , you further reade , that the Temple of God , that is , his Church , ( which is there said to be in heaven , because from thence she is descended , and hath her minde , treasure , and affection there , with Christ her head , Phil. 3.20 . Coloss. 3.1.2 . ) was sometime shut , and sometime opened . For in that it is there said , sometime to be opened , therein is included that it was at other sometimes shut and closed , and not open to the view of the world . So that the Church of God is not alwaies openly and splendently seene to the persecuting World , but is sometimes patent , and sometimes latent as I trust you now sufficiently perceive : and withall , I trust you perceive , that the Church was then in esse , and had a continuance , even when it was most latent . For , unlesse they even then had been in esse , and in being , they could not have beene , à latent , oppressed , or persecuted Church . Now as touching unitie , I must tell you ▪ that unlesse you ioine veritie , and the truth of Gods Religion with it , ( which is not in the Popish Church ) it is no better then a wicked and plaine conspiracie against the Truth : which kind of unitie , being amongst them , is indeed a marke , not of the true , but of the false , erring , and Antichristian Church . For so is it accordingly recorded of those that followed the Beast : That they were of one minde , or of one consent . 4 And as for the Succession , ye talke so much of , That Succession in place , to so manie good Bishops of Rome , which were Orthodoxe and of the right Religion , can no way serve to iustifie and defend those degenerate and Apostaticall Bishops of Rome , which have sithence that time for the space of manie hundreth yeares succeeded : no more then the Succession of manie wicked and Idolatrous Kings in a kingdome , unto divers godly , vertuous , & rightly religious Kings , which were their predecessors , is able to iustifie and defend those ungodly and degenerate successors . Those high Priests which conspired and consented to put Christ to death , were never the lesse wicked , nor anie jot the more to be commended or allowed , because they succeeded diverse godly Priests which were their predecessors . The vertue then , and right religion of anie predecessors , can , no way , serve to countenance and defend the vice and false religion of the successors . Non locus sanctificat hominem nec Cathedra facit Sacerdotem : The place sanctifieth not the man , nor doth the Chaire make the Priest , saith Chrysostome . Neque sanctorum filij existimandi sunt , quicunque tenent loca sanctorum , sed qui exercent opera eorum : Neyther are they to be esteemed the children of the Saints , vvhosoever hold the places of the Saints , but they vvhich exercise their vvorkes , saith Hierome . Qui praesunt ecclesijs , non ex loci , aut generis dignitate , sed morum nobilitate ▪ non ex urbium claritate , sed fidei puritate , debent innotescere : They vvhich be rulers of the Churches , ought to be knowne , not by the dignitie of their place or ancestors , but by the noblenesse of their manners , not by the famousnesse of their Cities , but by the puritie of their faith , saith Gregory . Albeit therefore , the Pope , otherwise called the Bishop of Rome , succeedeth in place , to manie godly and vertuous Bishops that were his predecessors in former and ancient times : yet what doth all this make for him , except he were like unto them , and did succeed them in veritie , pietie , humilitie , right faith and true religion , aswell as in place ? The local succession , without the other is nothing worth , but serveth rather to shame , reprove , and condemne the successors , then anie way to commend or allow of them , when they be so exceedingly degenerate , and unlike to those their good and godly predecessors . 5 And here they are wont to alledge , that Peter was Bishop of Rome , and that the Pope is his Successor : But first , it is not true that Peter was Bishop of Rome in that sense they speake of , that is to say , He was not tied , limited , and restrained to that citie of Rome as to his particular Diocesse or Province , as Bishops in these daies be : for it is cleere that S. Peter was , by his proper office and function , one of the Apostles of Christ , who by their office of Apostleship , were not restrained to anie particular place , as a Bishop is to his Diocesse or Province , but were permitted to goe into anie part of the world , and to preach the Gospel , as the verie commission given unto them from Christ Iesus himselfe , doth plainly declare . Againe , it is well knowne , that ancient Writers doe also call S. Paul , Bishop of Rome , as well as S. Peter ▪ and therefore Peter , is in no other sense to be accounted Bishop of Rome , then S. Paul was . Yea S. Ambrose calleth all the Apostles , Episcopos , that is , Bishops . And Iudas the Apostle , is also said in the verie Scripture it selfe , to have , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Episcopatum , that is , a Bishoprick . You see then , that whosoever , either in the Scripture , or in the ancient Fathers , is said to be a Bishop , is not by and by to be supposed , a Bishop restrained to a particular place , as a Bishop of a Diocesse or Province is . For this word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Greeke , and , Episcopus , in Latin , ( commonly Englished , a Bishop ) signifieth in the originall , nothing else but an Overseer , or one that hath anie charge to looke to : in which ample and generall signification , it is rightly attributed , to anie of the Apostles whosoever ; and consequently well might S. Peter ( though he were , by his proper office and function , an Apostle ) be called by some of the ancient Fathers a Bishop , in respect of that his Apostolicall charge and Ministerie , which he performed . But thereupon to inferre , that he was Bishop of Rome , in this sense , namely , as a Bishop affixed and restrained to that place , as to his proper and peculiar Diocesse or Province , and as though he might not goe from thence , into other parts of the world , to performe the Office of an Apostle , aswell as thither , is , besides the inconsequencie of it , verie absurd . Whatsoever stay or abode then , either S. Peter , or S. Paul , made at Rome , or elsewhere , or wheresoever they lived or died , it is manifest that they were Apostles , and executed everie where , that their Apostolicall office and function , and lived and died Apostles , and therefore are not ( in proper and strict appellation ) to be termed , and deemed , Bishops of Diocesses and Provinces . For neither can he that is by Christ ( his Lord and Maister ) designed and appointed to be an Apostle , lawfully forsake that his office and calling of Apostleship , and at his owne , or other mens pleasure , become of another , and that an inferior degree and calling , as namely to be a Bishop tied & restrained to a Diocesse or Province . But , admit , Peter had beene Bishop of Rome in that strict signification of the word , yet then secondly was he farre from being Bishop of the whole world : for , to be Bishop of one Citie in the world , or of one particular Diocesse , or Province in the world , is not all one with this , namely to be Bishop of the whole world , or to be universall Bishop over all the Churches in the world : for Episcopus orbis and urbis , doe farre differ . Yea , thirdly , let us admit , if you will , that S. Peter was Bishop of Rome , and that by being Bishop of Rome , he was also Bishop of the whole world , or of all the Christian Churches in the whole world , ( which neverthelesse is verie absurd to be admitted ) yet what would all this advantage the Bish. of Rome that now is , or any other of the Bishops of Rome , that have beene in these later times , for the space of diverse hundreth yeares , that they be successors to him , in place , whom they are nothing like unto in conditions and vertues , humilitie , faith , and religion ? For how unlike the Pope is to S. Peter , iudge yee . First , it is well knowne , that S. Peter was a contemner of the pompe and pride of the world , and a disregarder of the wealth & riches thereof , insomuch that hee said to one that asked almes of him , that he had neither silver nor gold : but the Pope of Rome is not so , but ( contrariwise ) hath the pompe , pride , glorie ▪ and riches of the world , in verie high and chiefe esteeme , and aboundeth with them . Againe , Peter was subiect to Emperors , Kings , and Princes , and taught all Christians to be likewise subiect to them : but the Pope is so far from being subiect to them , that contrariwise hee claimeth soveraignetie and supremacie over them all , and taketh upon him to depose Kings , Princes and Emperors at his pleasure , and to disannull and dissolve the allegeance of subiects , when and as often as he listeth . Peter would not allow Cornelius , though but a Captaine of the Italian band , to fall downe at his feete , but bad him arise : but the Pope of Rome doth well allow , not only Captaines , but Kings , Princes , and Emperors , to fall downe and kisse his feet . Yea hee hath not beene ashamed , with his feete , to tread upon the necke of some of the Emperors . Peter was a godly , earnest , and diligent Preacher of the Gospel in his owne person , according to that commandement of Christ , so often repeated , & saying unto him : Pasce , Pasce , Pasce , feed my lambes feed my sheepe ▪ feed my sheepe . But the Pope of Rome , like an idle , pompous , and slothfull man , in his owne person , seldome or never Preacheth . Peter was content , and well endured to be reproved at the hands of S. Paul when there was cause : He also patiently suffered himselfe to be accused and contended against , by certaine Christians and mildely ▪ and modestly answered to those their exceptions against him , for their satisfaction . But the Pope of Rome , though he be never so worthie of reproofe , will neverthelesse not suffer himselfe to be reproved , nor accused , or contended against , nor will have his doings examined , questioned , censured , or iudged by anie men : such is his unmeasurable pride , and unmatchable loftinesse . Againe , S. Peter did acknowledge S. Paul , S. Matthew , S. Andrew , S. Iames , and the rest of the twelve , to be Apostles , aswell as himselfe ; albeit they had no ordination or calling , to that their Office of Apostleship , from him : ( for that they all had an immediate calling to that their Apostleship , from Christ Iesus himselfe , and not from Peter , is a thing undeniably manifest . ) But the Pope ( contrariwise ) acknowledgeth none to be a Bishop , except he be ordeyned and made a Bishop by him , or by his authoritie . Moreover , they were accounted and held to be Presbyters , and Ministers of the Church , which were made and ordeyned by other Apostles , though they were not made or ordeined by Peter , nor by anie authoritie derived from him : But the Pope of Rome acknowledgeth none to be Presbyters or Ministers of the Church , which be made by other Bishops , except they be made and ordeined by him , or by authoritie originally derived from him . Yea S. Peter did acknowledge the rest of the Apostles to be his fellowes or Equals , as , well knowing that Christ Iesus himselfe did directly forbid them to beare Princely authoritie one over another : insomuch that Peter , aswell as Iohn , was content to bee sent by the rest of the Apostles into Samaria , and did goe thither at their sending : But the Bishop of Rome acknowledgeth not other Bishops to be his fellowes or Equalls , nor will be content to be sent , as their Messenger , to anie place , but most proudly challengeth a Princely Primacie , and king-like superioritie over them all . If the Pope will needes be Peters successor , it were reason and a thing equall and iust , that he should claime no more authoritie over other Bishops , then Peter had over the rest of the Apostles : yea if hee will make Peter , his patterne and president to follow , ( as it were a happie thing for him , if he were in verie deed , so wel affected ) he must then utterly give over his triple Crowne , and all his Papal worldly pompe and pride , and be cleane reformed , and become altogether another man , in all respects wherein he is so exceedingly degenerated and unlike unto him . And then , together with the relinquishing of his most proud Popedome , he must also , forsake , renounce , and detest his Poperie , and Popish Religion : for S. Peter cleerely was such a one , as we call a Protestant , that is to say , one that both held and taught that Religion that wee hold , namely that , which is conteined in the Booke of GOD , the sacred and canonicall Scriptures . Yea S. Peter died a Martyr for the testimonie of this faith and religion : and the Pope of Rome is , contrariwise , a persecutor of those that professe this faith and religion . For that the Papists be the cleere and undoubted persecutors of the Saints and Martyrs of Iesus , is afterward manifested by a direct and most evident testimonie thereof , in the Revelation of S. Iohn ; to the end ye should not hereafter bee mistaken in that point ( as usually yee be ) nor deceive your selves anie longer therein . Furthermore , S. Peter was content , and held it honour enough , to be a member of the bodie of Christ , which is his Church , acknowledging with S. Paul and the rest of the Apostles , that Christ onely was , and is , the head therof : But the Pope of Rome , is not content , unlesse he intrude himselfe into this his verie royal prerogative , taking upon him to be the verie head of the whole militant church . We know that the Church of Christ is but one body ( as the Scripture speaketh and witnesseth ) though there be manie members of it ; and one bodie is to have but one head : why then , or by what right or reason , doe they make this bodie of Christ ( which is his Church ) to have two heads , namely one in heaven , which is Christ Iesus , & another on earth , which , they say , is the Pope ? They confesse that of the Church in heaven which is to us invisible , Christ is indeed the head ; but of the visible Church on earth , the Pope ( say they ) is the head , and that such a visible head , for the visible church , is requisite and necessarie : And here they have a distinction , that Christ is indeed , Caput vitale , the vital head , from whence all his members have and derive their life , but that the Pope is Caput ministeriale , & visibile , the ministeriall and visible head : And thus they boldly speake , frame , and devise matters and distinctions , according to the fancie of their owne braines ▪ But first , what Patent , conveyance , warrant , or commission from God , can the Pope of Rome shew , whereby he is thus authorized to be either Christ his special or onely Vicar , Deputie , or Lievetenant , over his whole universall church here upon earth , or to be this speciall and onely visible and ministeriall head ? Iust none at all , doe they , or can they shew for it . And is it not then a shame for him ( if he had any shame in him ) thus to intrude himselfe into such an high , and soveraigne Authoritie , without anie commission or warrant from Christ , the King of his church ? Besides , themselves acknowledge , and that rightly ▪ that the companie of the glorious , and invisible Saints in heaven , and the companie also of the visible Saints on earth , do all make but one church , and one Bodie to Christ Iesus , though their states be differing , that is to say , though the one sort be triumphant , and the other militant : Inasmuch then , as they all make but one church , & one bodie unto Christ Iesus , how can it be shifted or avoided , but that Christ Iesus must be the head , aswell of the saints on earth , as of the saints in heaven , & aswell of the visible & militant company , as of the invisible & triumphant ? Yea , Bellarmine himselfe will not allow anie Christian , to bee tearmed or called a member of the Pope : How then can the Pope rightly be the head of the church ? for if all true Christians vpon earth , bee , and be to be termed , the members of Christ , and not of the Pope , it must be granted , that not the Pope , but Christ onely , is their head ; for the head and the members be relatives . And whereas in this matter , they talke of a ministeriall head , which is not vitall , it is also but a phantasticall and vaine distinction : For there can be no head , in true and proper appellation to this one bodie of Christ ( which is his Church ) but that which is vitall . The Pope ( as appeareth , even by this their owne distinction ) is but a dead head , and hath no life in him , to give to anie of the members of Christ , or wherby vertue , grouth , nourishment , or increase may distil or be derived from him , as from the head , to anie of the members : What then should the bodie of Christ doe with such a livelesse and dead head ? or what good , profit , or benefite , can anie reape or receive from thence ? A dead bodie is fittest for such a dead head , but the living and mysticall bodie of Christ , hath , and requireth , another manner of head , namely that which is vitall , which is Christ Iesus onely , of whose fulnesse they have all received , as S. Iohn speaketh . Neither is there anie such necessitie , as they also vainely fancie , for the visible and militant Church , to have such a visible head : for albeit Christ Iesus be absent from his church militant here upon earth , in respect of his bodily presence , which he hath carried with him into heaven ; yet in his Deitie , and by the power of his spirit , is he alwaies present with the same his church : For so himselfe witnesseth saying , I am with you alwayes unto the end of the world . And therefore alwaies doth S. Iohn testifie , that notwithstanding the manhood and bodily presence of Christ be in heaven , and there remaining , yet neverthelesse by his almightie power and spirit , he walketh , and is in the midst of the seven golden Candlestickes , that is , In the midst of the seven Churches : for so the text it selfe expoundeth the Candlestickes saying thus : The seven Candlestickes , be the seven Churches . Vnder the name of which seven churches , be also all other churches upon earth shadowed out unto us , as Augustine , Primasius , Haymo , Beda , Thomas Aquinas , and others affirme . Seeing then that Christ Iesus , notwithstanding his bodily presence remaining in heaven , is neverthelesse by his almightie power and spirit , present with all the true Christian churches in the world , and walketh in the midst of them , to guide , governe , comfort , teach , order , rule , susteine , uphold , and direct them , and give all gifts and graces requisite : It is manifest , that he is sufficiently present with them in the church militant , to doe all the offices of an head unto them , so that they need not in anie sort , the Pope to become an head unto them , for anie of those uses or ends . Yea , is it not a verie great absurditie , for anie to suppose or imagine , that the Pope , or anie one man mortall whosoever , being on earth , can better rule , order , guide , and governe the whole militant church , then Christ Iesus himselfe can doe , being in heaven , by his wisdome , almightinesse , and power of his Spirit ? But yet further , when Christ in his manhood was to ascend up into heaven , he promised neither the Pope , nor anie one Bishop over all the rest , to be his Vicar on earth , or to supplie his roome and absence , but the holy Ghost onely : For thus he saith , I tell you the truth , It is expedient for you , that I goe away : for if I goe not away , that Comforter will not come unto you . And this comforter is the Holy Ghost , the spirit of truth , as is there expresly affirmed . And againe he saith : that , After his departure they shall have another Comforter that shall abide with them for ever , even the spirit of Truth , vvhom the vvorld cannot receive , because it seeth him not , neither knoweth him . Doe not these texts verie plainely shew , that the holy Ghost , is , and is to be accounted Christs Vicar upon earth , ever since his departure into heaven ? that is to say , is in his stead and place unto the militant Church , and to abide with it for ever ? And therefore doth Tertullian say accordingly , that Christus misit Vicariam vim spiritus sancti , qui credentes agat : Christ sent the power of the holy Ghost to be his Vicar , or in his steed , to leade and direct the beleevers . Howbeit , if some Bishop will needes be so intituled ▪ namely Christs Vicar , as being an Ambassador for Christ , and in Christs steade , yet let him then know , that he is not so alone , but that all godly and faithfull Bishops and Ministers be so likewise : For which cause it is , that the ancient Fathers doe call them all alike , Vicarios Christi , the Vicars of Christ : But S. Paul yet further sheweth , that not Christ himselfe tooke upon him this honour , to be head of the church , without his fathers appointment and constitution . If therefore the Pope will take it upon him , it is good reason he should likewise shew , where God hath so constituted and appointed him ; which he is not able to doe . Yea S. Paul sheweth againe , That onely he is head of the Church , vvhich is farre above all principalitie , and povver , and dominion , and might , and every name that is named , not onely in this vvorld , but in the vvorld to come : And therefore this is such a high , peerelesse , and supereminent an honour and prerogative , as that it is proper to Christ Iesus onely , and not communicable to anie creature . Lastly , you may perceive by S. Paul , that Christ is so the head of the Church , as the husband is the head of his wife : And is there anie honest wife , that will bee content to have two heads , that is , two husbands ; though ( for distinction sake ) you should terme the one a ministeriall head , or howsoever else you would please to call him ? 6 Now touching Miracles , 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 the Protestants concerning iustification by this lively faith , and not by anie dead faith , is such , as you can no way dislike ; & that it is so far from making anie carelesse of doing good works that contrariwise , it urgeth , abetteth , perswadeth , and provoketh men unto them , if they meane , or desire to have such a faith , as whereby they may be saved . But now although the Protestants doe thus rightly teach , that this faith and good workes goe together , and be inseparable in respect of the person , so that he that hath this faith , hath also good workes : yet in the point of our Iustification in Gods sight , and before his Tribunall , they are to be distinguished , and to be considered apart , and not confusedlie : because it is Faith onlie , and not Workes , whereby we apprehend and applie Christ Iesus unto us , as our Righteousnesse . To understand this the better , you must ever remember , that Christ Iesus , is , in verie deed , our Righteousnes ; for so the scriptures doe plentifullie teach and proclaime : Our faith is , but the hand or instrument , whereby we apprehend and applie that righteousnesse unto us : and our good workes be the fruits , testimonies , and declarations , both to our selves , and other men , of that faith in Christ , which iustifieth us before God. And therefore it is not enough , for a man to say , hee hath faith , but if hee have that true , livelie , and iustifying faith , which he pretendeth , he must declare & shew it by his workes : for so S. Iames saith ; Ostende mihi fidem tuam ex operibus tuis : shew me thy faith by thy vvorkes . And agreeablie hereunto , S Paul calleth good workes , and a sanctified course of life , fructus Iustitiae , the fruits of righteousnesse . So that wee are first righteous by faith in Christ , before wee doe or can bring forth these fruits of righteousnes . And so S. August . likewise teacheth : affirming directly , that , Opera sequuntur Iustificatum , non praecedunt Iustificandum : Good vvorkes doe follow him that is formerly iustified , and doe not goe before him that is afterward to be iustified . And this , even Christ Iesus also himselfe declareth , namelie , that , the tree must first be good , before it can bring forth good fruit . By all which it is verie manifest , that good works , be not causes , but fruits , effects , and consequents , of that faith which iustifieth us before God. But this is yet further evident , because S. Paul saith expresselie , that wee are Iustified by faith , and so have peace vvith God : Hee further , excludeth Workes verie directlie , and by name , from having anie thing to doe , in that act of our Iustification . Therefore vve conclude , ( saith he ) that a man is Iustified by faith , vvithout the vvorkes of the Law. And againe he saith : that , God imputeth , righteousnes , vvithout vvorks . Againe he saith : It is by grace , and not of works , Rom. 11.6 . And againe he saith : It is not of vvorkes , Rom. 9.11 . And againe hee saith : By grace are yee saved through faith , ( and that not of your selves , for it is the gift of God ) and not of vvorkes , lest any man should boast himselfe . In all which places , yee may perceive , that how requisite or commendable soever good workes be , and what good use soever they have , yet they bee directlie excluded from being anie cause of our Iustification and salvation in Gods sight and censure . And with this also agreeth that saying of S. Paul , in his Epistle to the Galathians , where he giveth this conclusion , saying : Yee are all the sonnes of God , by faith in Christ Iesus . And so also testifieth S. Iohn , saying : That as many as received Christ , to them he gave this prerogative , to be the sonnes of God , even to them that beleeve in his name . Where , you may observe , that beleefe , or , faith , is reckoned as the hand or instrument whereby Christ is apprehended , or received . Againe he saith : That God so loved the vvorld , that he gave his onely begotten Sonne , that vvhosoever beleeveth in him , should not perish , but have everlasting life : In which words , you may observe againe , the first and originall cause of our salvation , to be the meere grace and love of God. Secondly , the materiall cause , to be , Christ the Sonne of God , with his obedience and righteousnesse : And thirdlie , the instrumentall cause , to be , faith , or beleefe , in that his Sonne and our Saviour Iesus . For he ( saith the text ) was sent into the world to this end , that vvhosoever beleeveth in him , should not perish , but have everlasting life . But consider , that he saith yet further : That , as Moses lift vp the Serpent in the vvildernesse , so must the sonne of man be lift vp , that whosoever beleeveth in him , should not perish , but have eternall life . Some of you , no doubt , remember the storie of the Serpent there mentioned , which is in the booke of Numbers : for after that the people of Israel had wickedly spoken and murmured against God , and against Moses : The Lord sent fierie Serpents among the people , which stung the people , so that manie of the people of Israel died : Therefore the people came to Moses and said : VVe have sinned , for we have spoken against the Lord , and against thee : pray to the Lord , that he take away the Serpents from us . And Moses prayed for the people , And the Lord said unto Moses : make thee a fierie Serpent , and set it up for a signe , that as many as are bitten , may looke upon it and live : So Moses made a Serpent of brasse , and set it up for a signe : and when a Serpent had bitten a man , then he looked to the Serpent of brasse , and lived . As therefore Moses lift up this brazen Serpent in the wildernes , to the end , that whosoever was stung by those fierie Serpents , and did looke upon that brazen Serpent , might be cured ▪ & live , and was cured , and did live accordingly : So was also the Sonne of man , Christ Iesus , lift up upon the Crosse , where he was crucified , to the end , that whosoever is stung with the deadly stings of sinne , or of that old Serpent , the Divell , and doth , with the eies of his faith applying him , looke upon Christ Iesus , so lifted vp , and crucified for him , should bee healed , and have eternall life . Where you may againe perceive , that as Christ is compared to that brazen Serpent : so is our beliefe , or , faith in him , compared to their looking upon the brazen Serpent : so that still it appeareth , that , faith , is as the eie , or instrument , whereby wee behold , apprehend , and apply Christ crucified , as a salve unto us , for all our sores . For in him is comprehended , whatsoever is necessarie or fit to cure us . When therefore wee say and speake in this sort , that , Sola fides iustificat , Faith onely iustifieth , wee meane not that this faith is so sole or alone , as that it is without good works , but that in the act of our iustification , before God , and in his sight , and as it respecteth and apprehendeth Christ the obiect of it , it is sole and alone , workes having no part with it in that apprehensive facultie . Where also you may understand , how S. Iames , & S. Paul be cleerly reconciled ( between whom neverthelesse , there neither is , nor ever was , anie variance , being rightly understood ) namely , even by that evident , common , and knowne distinction : that , CHRISTVS iustificat effectivè : Fides instrumentaliter , sivè apprehensivè : Opera declarativè , CHRIST is he that iustifieth in verie deede effectually , Faith iustifieth instrumentally or apprehensively : and workes iustifie declaratively , that is , they doe declare or shew forth unto men , the goodnesse and livelinesse of that faith , whereby , as by an instrument , apprehending Christ our righteousnesse , wee are iustified in the sight of God. And this is the reason that S. Iames spake in that sort before mentioned , ( viz ) Declare , or , Shew me thy faith by thy vvorkes , and I will shew thee my faith by my workes . In which sense also , he further saith : that , Abraham was iustified , ( that is ) was shewed or declared to be iust , by his workes , when he offered Isaac his sonne upon the Altar . Likewise hee saith , that Rahab , the harlot , vvas iustified , ( that is , was shewed , or declared to be iust ) through workes , when she received the messengers and sent them out another vvay . So that to bee iustified by workes , in S. Iames , is nothing else , but thereby to be shewed or declared to be iust . For all S. Iames his dispute , in that place ( if you well observe it ) is , directly and expresly against a Dead faith , which hath no good workes with it , and against that vaine man , that shall say or thinke , that he hath a faith good enough to save him , when as , being without workes , it was indeede , but an idle brag and conceite , and not a lively , or saving faith , but like a bodie without a soule ( as he there resembleth it ) for that it hath not the action of a living thing appearing in it . The iustification therefore by faith , without workes , ( whereof S. Paul speaketh ) and the iustification by workes , and not by faith onely : that is , when faith onelie is pretended , or alledged , which is destitute of good workes , ( whereof S. Iames speaketh ) appeare to have no contradiction , or contrarietie at all , but a verie plaine , evident , and cleare consent , and agreement . For both those Apostles doe teach alike , and concurre in this , that the iustifying and saving faith , is not an idle or dead faith , but such a one as is livelie and operative , working by love , and bringing forth the fruites of good workes . And therefore doth also S. Paul aswell as S. Iames , require of all beleevers in Christ , that they be carefull to shew forth good vvorkes : and of as manie as be redeemed by him , and iustified by faith in him , that They should bee zealous of good vvorkes . Yea , although hee teacheth , that wee are iustified in Gods sight , and saved by grace through faith , and not by workes : yet he further addeth and saith neverthelesse : that , VVee are his vvorkemanship , created in Christ Iesus unto good vvorkes : and that God hath before ordained those good vvorkes , that vvee should vvalke in them . So that good workes , be , as S. Bernard also witnesseth of them : Via regni , non causa regnandi : The way , vvherin men must vvalke tovvards Gods kingdome , but they be not the cause of their raigneing , or , of their comming thither . As for that they obiect , touching the Heresie of faith only iustifying or saving , which S. Augustine saith , was held by some in the Apostles time ; the same S. Augustine himselfe there plainely declareth , that the heresie was of them , that thoght they might be iustified or saved by such a faith as was void of good works : which is indeed , an heretical or erroneous opiniō , which nothing toucheth us : yea , which we likewise condemne & detest as much as anie : ever holding with the same S· August . & with S. Paul , & S. Iames , and the rest of the Scriptures , that a iustifying , or saving faith , will produce good workes , and a care to live well , and in obedience to all Gods commandements . Here then you may see , the unsoundness of that distinction which the Rhemists and other Papists , use , viz. that workes done before Faith received , that is , whilst men be Infidels , and unbeleevers , do not ( indeed ) Iustifie : but works done after faith received , that is , after that men be beleevers , do ( say they ) iustifie in Gods sight . For , doth not S. Paul in that his dispute concerning Iustification , expressely mention the example of Abraham , as being the father of the faithfull in that case ? And doth he not say of that beleeving and godlie man , Abraham , that his Faith was imputed to him , for righteousnesse before God , and not his Works ? And doth he not further say ; that David likewise describeth the blessednesse of a man , to consist , not in anie workes , or inherent righteousnesse of his owne , but in remission of his sinnes , and in Gods not imputing sinne unto him : yea , unto whom , God imputeth righteousnesse , without workes , as he there directlie speaketh . Was not S. Paul also , a godlie and faithful man , and one that had received grace from God , and done manie good workes , after that faith and grace received ? and yet he saith thus of himselfe : Doubtlesse , I thinke all things but losse for the excellent knowledg sake of Christ Iesus my Lord : for whom I have counted all thi●gs l●sse , & do iudge them to be dung , that I might win Christ , & might be found in him , that is , not having mine owne righteo●snes , vvh●ch is of the Law , but that righteousnes , which is through the faith of Christ , even the righteousnes which is of God through faith In which words ye see , that S. Paul ▪ thogh a godly man , yet disclaimeth all his own works and inherent righteousnesse whatsoever , accounting it as Dung , and altogether unmeet , to stand in Gods presence , and before his Iudgement seate , to claime Iustification by ; & that all his ioy , delight and desi●e was to goe out of himselfe , and to be found In h●m : that is , in Christ , and so to have his righteousnesse , and not his owne , imputed to him : For in Christ it is , that the Father is vvell pleased : and in Christ it is , and for his sake ▪ and not for our owne , that vvee are accepted As hee likewise saith againe : There is no condemnation to them that be in Christ Iesus . And againe he saith : God hath made him to bee sinne for us , vvhich knew no sinne , that we should be made the righteousnesse of God , in him . Where you also see , that Christ Iesus , our most kinde Suertie , and most loving Saviour , though hee had not anie the least speck or spot of sinne , but was most holie , most pure , and in all compleate fulnesse and perfection , righteous in himselfe , had neverthelesse our sinnes imputed to him , that wee might be made the righteousnesse of God , In him , ( as this Text speaketh , ) and not in our selves . As Christ then , became sinne , in respect of the imputation of our sinnes unto him : so are we iudged righteous in Gods sight , not by anie righteousnesse of our owne , or inherent in our owne persons , but by that immaculate and spotlesse righteousnesse of his , imputed unto us . So that , In him it is ( as this Text most plainlie sheweth ) and not in our selves , that wee are deemed righteous in Gods sight . Yea , here consider further , what righteousnesse also it is that God approveth , and will have to stand for the Iustification of sinfull men in his sight : for it must be a righteousnesse transcendent , and going farre beyond the righteousnesse of anie sinfull creatures ; namelie , it must be that , which S. Paul here calleth the righteousnesse of God , that is , a most pure , perfect , and complete righteousness , wherein must not be , anie the least spot , speck , or staine to be found , as S. Chrysostome also declareth : Which kind of most pure and spotlesse righteousnesse , because no other man hath but Iesus Christ only , the second Adam ( who is both God and Man ) , therefore in his person only , and not in ours , it is to be both sought and found . For which cause also it is , that the Church and people of God , ( considered , not in themselves , but in Christ ) are by the Apostle , S. Paul , said to have not so much , as a spot or vvrinckle , or any such thing in them . Well therefore doth S. Augustine make this double observation upon this Text ( of 2. Cor. 5.21 . ) saying : Vide●e duo : Iustitiam Dei , & non nostram ; In ipso , non in nobis : Behold and consider two things ( saith he ) : first , That vvee are made the righteousnesse of God , and not our owne righteousnes ; and secondly , In him , and not in our selves . The same observation , likewise giveth S. Hierome , upon the same Text , saying : Christus pro peccatis nostris oblatus , peccati nomen accepit , ut nos efficeremu● Iustitia Dei , in ipso : non nostra , nec in nobis : Christ being offered for our sinnes , tooke the name of sinne , that vve might be made , the righteousnesse of God , in him : not our owne righteousnesse , nor in us . And therefore doth S. Paul againe , not onlie for himselfe , but in the behalfe of other Christians also , speake in this sort ( even after faith and grace received ) : VVe vvhich are Iewes by nature , and not sinners of the Gentiles , doe know , that a man is not Iustified by the vvorkes of the Law , but by the faith of Iesus Christ : even vve I say , have beleeved in Iesus Christ , that vvee might be Iustified by the faith of Christ , and not by the vvorkes of the Law , because that by the works of the Law , no flesh shall be iustified . Be not these wordes verie direct for this purpose , shewing , that even those that be Christians , and beleevers in Christ , doe neverthelesse expect Iustification by Faith in Christ , and not by the Workes of the Law ? Yea , what man ever yet ( Christ Iesus onely excepted ) did fully and perfectlie keepe the whole Law , and commandements of God , in his owne person ? For which cause it is , that none can be Iustified in Gods sight by anie works or observance of the Law , which he by and in his owne person can doe or performe . If the●e had beene a Law given , vvhich could have given life , then indeed , righteousnes should have beene by the Law , as S. Paul affirmeth : But the Scripture ( saith he ) hath concluded all under sinne , that the prom●se by the faith of I●sus Christ should be given to them that beleeve ▪ In which words you see , he sheweth it verie significantlie , to be a thing Impossible for anie that be but meere men , to keep the Law of God , in that full measure and perfection , which the Law re●uireth ; and therefore that they must seeke to be Iustified in Gods sight , and to have eternall life , another way , namelie , by Faith in Iesus Christ. Againe , he saith thus : Be it knowne unto you , men and Brethren , th●t through this man ( Iesus ) is preached unto you the forgivenes of sinnes : and by him , every one , that beleeveth is Iustified from all those things from vvhich yee could not be Iustified b● the Law of Moses . Here also observe , that hee saith , they could not be Iustified by the Law , as noting it likewise , to bee a thing Impossible . But hee speaketh yet further , saying : That vvhich vvas Impossible to the Law , inasmuch as it vvas vveake , because of the flesh ; God sent his owne Sonne in ●he similitude of sinfull flesh , & for sinne condemned sinne in the flesh , th●t the righteousaesse of the Law might be fulfilled in us , vvhich vvalke not after the flesh , but after the spirit . Where you may againe perceive , that he teacheth it constantly , & expresly , to be a thing impossible , by reason of the vveakenesse that is in all flesh , for the most godly person upon earth , being but a meere man , fullie & exactly to keepe and performe the law , and that therefore the Son of God , Christ Iesus himselfe , was sent into the world , and became Man , for our sakes , that so the righteousnesse of the Law , which hee in his humane nature , in all points and perfection , fully performed , might by our faith apprehending and applying it , bee made ours , and so be fulfilled in us , namelie , by imputation , and application , and not by anie inherent and actual performance of it , by & in our owne persons ( for this , he , before , affirmed to be impossible ) . And this also do the ancient Fathers themselves affirme and teach . S. Ambrose saith : That the commandements of God bee so great , vt impossibile sit servare ea , as that it is impossible to keep them . S. Chrysostome , speaking of the Law , and performance of it , saith : Id vero nemini possibile est : That it is poss●ble to no man. S. Hierome saith : That no man can performe the Lavv , S. Bernard saith : that , God commanding things impossible , made not men transgressors , but made them thereby humble . Yea , it was the heresie of the Pelagians ( as S. Hierome sheweth , ad Clesiphontem ) to hold ( as the Papists also hold ) that Mandata dei sunt possibilia : The Commaundements of God are possible . And they went about to prove it ( as the Papists likewise doe ) by these Texts , viz. My yoake is easie , and my burthen light . in Mat. 11.30 . And his commandements be not burdenous , in 1. Ioh. 5.3 . wheras they did not rightly understand those speeches , no more then the Papists , their followers , doe . For it is true , that none of the commandements of God be grievous , heavie , or burthensome , to a regenerate , godly , and sanctified minde , which is ever desirous , endeavoring , and delighting to keepe them , and to walke in the obedience of them , though hee shall never be able , during this mortall life , fully and perfectly to keepe and performe them . And therefore , thus saith S. Hierome to the Pelagian ( and we also say the same to the Papists ) ●acilia dicis dei mandata , & tamen nullum proferre potes , qui universa compleverit , Thou saist , the commandements of God be easie , and yet thou canst bring forth none , that hath kept them all . Againe he saith : Tunc ergo iusti sumus , quando nos peccatores fatentur : & iustitia nostra non ex proprio constat merito , sed ex dei misericordia : dicente scriptura , Iustus est accusator sui . Then therefore are wee iust , vvhen wee confesse our selves sinners , and that our righteousnesse , consisteth not upon our owne merits , but upon Gods mercie : the Scripture affirming , that the Iust man is the accuser of himselfe . The like whereunto S. Augustine also speaketh , saying in this wise : Omnia mandata dei facta deputantur , quando quicquid non fit , ignoscitur . All the commaundements of God bee then accounted to be done , when vvhat soever is not done , is pardoned . Yea , this is so cleare a truth , that Thomas Aquinas also saith : that , Implere totam legem est impossibile : To performe the vvhole law , is a thing impossible . And Cusanus likewise saith : Nemo unquam ad implevit legem , quae in dilectione consistit , nisi Christus , qui nonvenit solvere legem , sed implere : No man ever yet performed the law , which consisteth in love , but onely Christ , which came , not to breake the lavv , but to fulfill it . And therefore is it further said by S. Paul in another place : That Christ is the end , accomplishment , or fulfilling of the lavv , for righteousnes , unto everie one that beleeveth . S. Chrysostome likewise saith : Quid lex vult ▪ hominem iustum facere ? sed non potest : nemo siquidem illam implevit : VVhat meaneth the lavv ? doth it meane to make a man Iust ? but it cannot doe that : for no man hath fulfilled it . Yea the law was not given ( as S. Paul also teacheth us ) to anie such end , as thereby to iustifie us in Gods sight , but to shew us our weaknes , our sinnes and transgressions , and our guiltinesse , and the wrath and curse of God , due unto us for the same , and so to drive us unto Christ our Saviour : by whose obedience , and fulfilling of the law for us , applied unto vs by faith , it is that wee are iustified , and compleatly righteous even before the Throne of God. Howbeit , as touching the law ; it is true , neverthelesse , that wee must all endeavor to walke in the waies of it , and in obedience to all Gods commandements , to shew our subiection to God , and to declare the dutie , tokens , and fruites of Gods children , in us , but not to the end , to obtaine righteousnesse and iustification thereby in Gods sight , and censure . Yea , S. Paul telleth you directly , that as manie as are of the workes of the law , thinking thereby to be iustified , they are under the curse . So far are they of from obtaining righteousnesse or blessednesse , by that meanes . Will you have the reason of it ? himselfe delivereth it in the next words , by a sentence and testimonie out of the law it selfe . For it is vvritten· ( saith he ) Cursed is everie one that continueth not in all things , vvhich are vvritten in the booke of the lavv to doe them . And so likewise speaketh S. Iames : That vvhosoever keepeth the vvhole lavv , and yet faileth in one point , he is guiltie of all : because he offendeth the Maiestie of the Lavv-giver , and by committing , though it be , but one offence , or sinne , during his whole life , hee hath made himselfe subiect to the curse of the law . By the sentence then of the law , yee see ▪ that everie man is accursed ; and lieth inthralled and subiect , unto all manner of punishment , and even to everlasting horrour , and eternall condemnation . What then shall a man doe , that is by the law , thus sentenced , and brought to this wofull estate and perplexitie ? and what course shall he take ? or what meane is there to be freed , and delivered from this direfull sentence , the Curse of the Law ? The Apostle answereth , and sheweth , that there is no other way but one , namely , Christ Iesus , who hath for us , and in our steede , borne the wrath of God , and curse due unto us for our sinnes : for so he saith in the same Chapter : Christ hath redeemed us from the Curse of the lavv , being made a Curse for us . O the unspeakeable love of Christ ! who was thus content to be made a Curse for us , to the end to free us from that Curse , and to purchase unto us , Eternall blessednes and felicitie : His love towards us , can never be sufficientlie manifested . For it is hee , that with his most bitter passion , and sufferings , hath satisfied Gods wrath , and iustice , in our behalfe ; and by whom it is , that wee have remission and forgivenes of all our sinnes : and he it is that is made of God to be our righteousnes . Wherfore , being by him freed from the guiltinesse of sinne , and the punishment of it , and having withall , his most pure , cleare , compleate , and spotlesse righteousnesse , imputed to us by faith , what is it that wee neede to feare ? Or how can wee choose , but ioy , and reioyce , againe , and againe , in the sense and feeling of so great and incomparable a benefite . Yea , even this verie point , namelie , that faith only doth iustifie us in Gods sight ( as being the onely instrument to apprehend and apply Christ , with his satisfaction and righteousnes unto us ) and not workes , though done after grace received , the ancient Fathers also themselves doe againe cleerely testifie . S. Augustine saith : Quantaelibet iustitiae , sancti praedicentur , vel novi , vel veteris Testimenti , tamen , non eos salvos fecit nisi fides Mediatoris , qui in remissionē peccatorum sanguinem fudit : Of hovv great righteousnes soever , the holy men either of the old or nevv Testament are said to be , yet nothing saved them but the faith of the Mediatour , vvhich shed his blood for the remission of their sinnes . S. Basil saith : Hoc est in domino gloriari , quando quis non effertur sua iustitia , sed agnoscit se destitutum vera iustitia , & sola fide in Christum iustificari : This is to glorie in the Lord , when a man is not lifted up with his ovvne righteousnes , but acknowledgeth himselfe destitute of true righteousnes , and that he is iustified onely by faith in Christ. In like sore , speaketh S. Hillarie , saying : that , Sola fides iustificat : Faith onely iustifieth . S. Ambrose also saith : Hoc constitutum est a deo , ut qui credit in Christum , salvus sit , sine opere , sola fide gratis accipiens remissionem peccatorum : This is determined vvith God , that he that beleeveth in Christ ▪ should be saved , without workes , by faith onelie , freely receiving remission of sinnes . S. Chrysostome likewise saith : Sed unum illud a severarim , quod sola fides per se salvum fecerit : This one thing I will affirme , that faith onely by it selfe saveth . Therefore also it is , that the Church and people of God , doe ever disclaime their owne merits , and their owne righteousnes , so often as they duely consider themselves , and come into Gods presence : saying in Esay : that , All their righteousnes is as filthy clovvtes : for the best righteousnes , that is inherent in earthly Saints , hath some defect , staine , or imperfection in it . And so likewise doth the Church and people of God in Daniels time , disclaime all merite , and conceite of inherent righteousnes in themselves , as appeareth by their praier , which they make unto God , saying : VVee do not present our supplications before thee , for our ovvne righteousnesse , but for thy great tender mercies : O Lord , heare : O Lord , forgive , O Lord , consider , and doe it . That holy man Iob , likewise , speaketh to the same effect : If man ( saith hee ) dispute vvith God , hee cannot answer him one thing of a Thousand . And againe he saith : If I vvould Iustifie my selfe , mine owne mouth shall condemne mee : and , If I vvould be perfect , hee shall Iudge mee vvicked . But now although the Protestants doe thus , rightly teach , Iustification by Faith onely , and not by Workes , or by anie Inherent righteousnesse in men , & therewithall condemne the doctrine of mens merits most justly : yet doe they confesse , that there is a reward in Scripture promised to them that doe good workes ▪ But Reward and Merit doe differ , and be not all one : For it is a Reward , not of merit or desert of mens behalfe , but of meere grace , favour , and bountie , in God , farre above the merits and deserts of anie men , and performed , given , and bestowed , for Gods promise sake , and for the merits onely and mediation of Iesus Christ. There is Merces ex gratia , a Reward counted by favour , aswell as ex debito , of Debt , or Due desert , as S. Paul himselfe distinguisheth even in this verie case . Yea Saint Paul saith againe , that though Christ paid a price , and ransome for us , yet in respect of our selves , vve are Iustificati gratis , Iustified frankely and freely , without our paying or performing anie thing toward it , or in that behalfe . What could be spoken more plainely , or more forcibly , to quell the swelling pride of men , and to dash all conceit of their merit , at GODS hand ? It is true , which is written in the Epistle to the Hebrewes , where it is said thus : To doe good , and to to Distribute forgett not : for vvith such sacrifices God is vvell pleased . The Papists translate it ( for maintenance of their meritts ) that with such Hosts or Sacrifices , God is promerited : for so is their Latin Translation , Promeretur Deus : Which word , in Latin , as it is not used passively , as the Rhemists in their English have translated it ; so neither is that Latin translation , which they follow , right in that point , being not answerable to the originall in Greeke , according whereunto , the ancient Fathers would have all translations to be reformed , and framed , as before is declared : for the Greek word , in that Text , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth ( as our Translation hath it ) is wel pleased , or , is delighted : but it importeth no such thing , as matter of merit in it . And therefore you must hereby learne to take heed of your false translations . Yea the Parable in the Gospel , of the Servant , that did the commandement of his Maister , plainlie and purposelie sheweth , that we deserue no thankes , or recompence , at Gods hand , for anie duetie or obedience , we performe to him : For ( saith Christ ) doth the Maister thanke that servant , because hee did that vvhich vvas commanded him ? I trow , not . So likewise yee , vvhen yee have done all those things that are commanded you , yet say , VVe are unprofitable servants : vvee have done no more but that vvhich was our duety to doe . It is here then verie manifest , that no men by anie duetie or obedience they performe to God , can possiblie merit or deserve anie benefite at Gods hand , much lesse Eternall Heavenlie happinesse . And yet you have a conceit , that so long as yee acknowledge those vertues and good workes , to come , not from your selves , but from God , & from his gift , ye may repose confidence in them , & matter of merit : but what is this ( if yee well consider it ) but plaine Pharisaisme for all that ? For did not the Pharisee in the Gospel say , O God I thanke thee , & c. ? acknowledging therein the vertues and workes which he had , to come from God and to be of his gift , and therefore gave him thankes ; and yet for reposing confidence therein , & for being proud of Gods gifts , he is disliked and reproved . Bernard saith : Meritum meum , miseratio Domini : The merit I relye upon , is the Lords mercy . Againe he saith : Non est quo gratia intret , ubi meritum occupavit : There is no place for grace to enter , vvhere merit hath taken possession . Againe he sheweth ; That men can by no manner of meanes , possiblie deserve or merit eternall life and salvation . And so teacheth Anselmus likewise : and Cusanus . Yea both wee , and yee , be so farre from meriting and deserving salvaon , that contrariwise wee all , in respect of our owne merits , must confesse , that we deserve damnation . For yee , for your parts , aswell as wee , cannot denie , but yee sometimes sinne and goe astray : and if you did sinne but once in all your life time , yet were that sufficient in the sentence of Gods Law , and the severitie of his Iustice , to make you subiect to his curse , and to throw you down to hell , and eternall torments . Never therefore sooth nor flatter your selves , with that your distinction , of some Veniall , and some , deadlie sinnes . For although it be true that some sinnes be greater , then other some are , and that all sinnes be , in respect of Gods mercie , veniall , that is , remissible , and may be forgiven , ( except the sinne against the Holie Ghost , of which it is directlie said , that it shall never be forgiven ) yet is it also as true , that everie sinne , even the least that can be named , is , in his owne nature , deadlie , and maketh a breach and transgression of Gods Law , and consequently deserveth his curse and condemnation : for so have S. Paul and S. Iames , before instructed us ; whereunto the rest of the Scriptures doe accord . So that even those which you call small and veniall sinnes , if they should be laid to your charge , and should not be forgiven you through Christ the Saviour and Redeemer , they be of weight sufficient , to presse you downe to hell , there to be everlastinglie tormented . And yet , it is true , that in respect of the quantitie and qualitie of sinnes committed by reprobates , and according to the difference of them , shall be the diversitie of their punishments in hell ; some being there to be tormented more , and some lesse . Doe ye not then , all this while , perceive , in what a wofull and damnable estate , they all be , that stand upon their owne deservings , merits , and workes , and looke to bee Iustified before Gods tribunall by a righteousnesse inherent in their owne persons , and not by the righteousnesse onlie of Iesus Christ apprehended and applied by faith ? Well therefore did S. Bernard say ; that , Assignata est homini aliena Iustitia , quia caruit sua : There is assigned to a man , another mans righteousnesse , because he vvanted his owne . Pigghius likewise speaketh , teaching , that we are Iustified by the righteousnesse of Christ imputed to us by faith . And so also doe the Divines of Coleyn teach , that we are Iustified by the righteousnesse of Christ , not as it is without us , abiding in him , but as the same being apprehended by faith , is imputed to us . CHAP. IV. Certaine objections of the Adversaries , answered , concerning this matter of Iustification . FIrst , the ambiguitie of this word , Iustificare , seemeth much to misleade you in this point : for you will have it to signifie and import , to make a man iust ( who before was uniust ) by a quality of Iustice inherent in his owne person : And true it is , That whosoever is Iustified , is also sanctified ; so that hee hath in some sort , a Sanctitie , or , Iustice inherent in his owne person , by the operation of Gods spirit within him . This then which you call Inherent Iustice in a man , is the same that wee call Sanctification , and is not all one with Iustification , but is a fruit , effect , and consequent of it . Neither doth the word , Iustificare , ( to Iustifie ) evermore so signifie , but sometimes it signifieth , to declare or approve one to be Iust : as in Psal. 51.4 . and Rom. 3.4 . where it is thus said , to God himselfe ; That thou mayest be iustified in thy sayings : meaning , that thou maist bee declared , or , approved to be Iust. And so in the first of Tim. 3.16 . Christ is said , to be Iustified that is , declared , or approved to be iust . And this sense also doth S. Iames in his second Chapter of his Epistle , say , That a man is Iustified by vvorkes , that is , declared or approved to be Iust by them , as being the fruits and declarations of his faith . And sometimes againe , it signifieth , by a Iudgement , or , sentence to absolve , and acquit a man of faults and crimes laid to his charge , & of all punishments to the same belonging : as in Pro. 17.15 . it is said , Hee that Iustifieth the vvicked , and hee that condemneth the Iust , even they both are an abhomination unto the Lord : that is , hee that absolveth , or acquiteth a wicked man in Iudgement , when contrariwise , he should be condemned ; and he that condemneth a Iust and innocent person , who should of right be acquited . both these are abhominable in Gods sight . Where you see , that , to Iustifie the wicked , is not by alteration of qualities , actuallie to make a man Iust , who before was unjust , but it signifieth , by sentence and Iudgement , to acquit and free him that is accused . And thus , is the word , Iustifie , taken in S. Pauls discourse touching this matter : as , to omit all other places , is manifest by that one place of Rom. 8.33 , 34 where it is said thus : VVho shall lay anything to the charge of Gods elect ? It is God that Iustifieth , who is he that condemneth ? Where you see , that the word , Iustifie , is set as opposite to the word , Condemne , and consequently signifieth , an acquiting , cleering , freeing , or discharging ▪ of whatsoever may bee laid to the charge of anie of Gods elect , and chosen children . 2 Neither can anie rightly conclude , because this righteousnesse of Christ is thus said to be imputed by faith , that therefore it is onely an imaginarie and phantasticall Iustice , and no Iustice or righteousnesse indeed : yea , such blasphemies must be detested . For the word , Imputed , doth not diminish or detract , from the truth of the Iustice , as though it were imputed or reputed for Iustice , which were none revera : but it signifieth , that as it is in it selfe , a most pure , full , perfect , and complete righteousnesse , ( being farre , above the best righteousnesse , that is to be found in anie earthly Saints , or such as be meere men ) so doth God , accordingly reckon and esteeme of it . So that although we be most uniust , in respect of our selves , yet by having Christs righteousnesse imputed to us , we are , in him , really and truely Iust & righteous , and without all spot , staine , or imperfection : For Christ , with all his merits , righteousnesse , satisfaction , and obedience , is , not by way of fancie , opinion , conceit , or imagination , but revera , actuallie , and verilie , bestowed and given of God , to all his faithfull and beloved children . Vnto us , a childe is borne : unto us , a sonne is given , saith Esay the Prophet . And againe it is said ; That God so loved the vvorld , that he gave his onely begotten Sonne &c. And it is said againe , that , He vvas given of God his Father to the Elect : and that those Elect were likewise given of God , to him . Agreeably whereunto speaketh also S. Paul , saying : that , Christ is made unto us , of God , vvisedome , and righteousnesse , and sanctification , and redemption : that as it is vvritten , vvhosoever glorieth , should glory in the Lord. Seeing therefore Christ , with all his obedience and righteousnesse , is given unto us of God , and that wee take and receive him by faith , there can be no doubt , but that he is as verilie and reallie become ours , as anie mans lands , possessions , or goods become his , which he hath by lawfull conveyance or gift , from another man. 3 But when we say , that Faith only Iustifieth in Gods sight , you further obiect , that this word , Onely , is more then is in the Scripture to be found : Howbeit , you may observe , that in the Gospel of S. Marke , Christ said thus to one ; Be not afraid , onely beleeve . But neither are these words , Trinity , Consubsta●tiall ▪ &c. expressely found in the Scripture , but so long as the effect and equivalencie of them , is there found , it sufficeth . In like sort , if words equipollent , or , equivalent to this word , Onely , be found in the Scripture , it sufficeth . What is then the sense of this word , onely , in this position , Faith onely iustifieth ? it is added , to exclude vvorkes , and their merit , from being anie cause of that our Iustification in the sight of God. Now then , when the Scriptures expresly and plentifully affirme , that , vvee are Iustified by faith , vvithout vvorkes ; and , by faith , and not by vvorkes : is it not as much , as if they had said in plaine termes , that wee are Iustified by faith onely ? Againe , when the Scriptures say , and teach : that vve are Iustificati gratis , and ex gratia , and per gratiam ; Iustified franckely and freely , ( that is , for nothing paid or performed , on our parts ) and of grace , and by grace : Doe not these words fully import , and cleerly shew , that we are Iustified , without anie merits , or workes of our owne deserving it ? Can anie thing be more plainely declared ? 4 Neverthelesse , they still seeke refuges , and therefore sometimes say , that , When S. Paul speaketh of the Workes of the Law ( excluding them from Iustifying in Gods sight ) , he meaneth only the vvorkes of the Ceremonial Law , and not the vvorkes of the Morall Law. But indeed S. Paul , speaking of the Workes of the Law , verie apparantly meaneth , as well the Workes of the Morall law , as of the Ceremoniall : for when he saith , that , Not the hearers of the Law , but the doers of the Law shall be Iustified : can this be intended onely of the Ceremoniall law , without anie regard at all had to the Morall ? Or when he speaketh of the whole Booke of the Law , saying that It is written ; Cursed is every one that continueth not in all things that be vvritten in the booke of the Law , to doe them : doth not this extend to the Morall Law ? or can these words be restrained only to the Ceremoniall ? Yea , when he further saith thus : I had not knowne sinne , but by the Law : for I had not known lust , or concupiscence to be sinne , except the Law had said , Non concupisces , Thou shalt not covet , or , Thou shalt no lust : doth not everie one hereby most plainly perceive , of what Law it is , that he chiefly speaketh & meaneth ? namely , that it is principally of the Morall Law , that is , of the Decalogue , or Law of the Ten Commandements : For to what other end else , is it , that he there expresly , and by name , rehearseth and bringeth in , one of those ten Commandements ? But yet further , he sheweth , that there be but two waies of righteousnesse ( namely the righteousnes that is of the Law , and the righteousnes which is of faith ) and saith : that , Moses describeth the righteousnesse which is of the Law , in this sort , viz. That the man vvhich doth those things , shall live by them : But the righteousnesse vvhich is of faith , speaketh after another manner : and he sheweth it , to consist , not in anie doubtfull questioning , but in a firme beleeving in Christ ; vvho is the end of the Law for righteousnesse , to every one that beleeveth . When therefore he here againe , saith , touching the vvorkes of the Law , and the righteousnesse compassable that way ; That the man that doth those things , shall live by them : is it his meaning , thinke you , that hee that observeth the workes of the Ceremonial Law only , without observing or doing anie of the workes of the Moral Law , shall live thereby , and enioy everlasting happinesse ? I presume , none can be so absurd , or unwise , as to thinke it . It is then a thing verie manifest , that hee speaketh not onely of the workes of the Ceremonial Law , but of the workes also of the Morall Law , and of these chiefly , excluding aswell the works of the one , as of the other , from being anie cause of our Iustification in Gods sight . And this is so much the more evident , because S. Paul yet further , in that his dispute of Iustification , excludeth not only the Iewes , but the Gentiles also , from all hope of Iustification by the Law : teaching , that they both , are to expect iustification in Gods sight , Not by the vvorkes of the law , but by faith in Iesus Christ. Now yee know , that the Gentiles be not bound to the observation of the ceremonial law , as the Iewes were : but the Gentiles ( aswell as the Iewes ) bee bound to the observation of the moral law , of the ten Commandements . When therefore S. Paul teacheth , that aswell the Gentiles as the Iewes are to expect Iustification , not by the workes of the law , but by faith in Christ : it is apparant , that he must needes meane to exclude herein , aswell the workes of the Moral law , whereto the Gentiles are bound , as the workes of the Ceremoniall law , whereto the Iewes onelie were bound , and not the Gentiles : for otherwise , you will make him a verie vaine and idle disputer , in this point , as in respect of the Gentiles . 5 Howbeit , being thus repulsed from this hold , they then retire , and returne to their old , wonted , and ordinarie nold , wherein they seeme to repose their greatest strength : and that is the same which is before mentioned ; namely , that S. Paul. when he excludeth workes , from being anie cause of Iustification in Gods sight , meaneth it , of vvorkes done before faith received , and whilst a man is an unbeleever , and not of workes done after faith received : Which works done by a beleeving person , doe , as they suppose , Iustifie before God , and in his sight . This hath beene before sufficiently answered , yet because they so often and usuallie urge it , I hope it will not be offensive , that I also here , once againe , make answer unto it . First therefore it might suffice , to call to your remembrance , that which hath been spoken , concerning those two faithfull & godlie men , Abraham , and David : who albeit they had , after faith & grace received from God , lived well , and done sundrie good workes , ( for which they might deserve praise and glorie amongst men ) yet , for al that , they deserved no praise , nor glorie , with God ( as S. Paul witnesseth ) nor were thereby iustified in his sight . Yea , as touching Abraham , he saith : that notwithstanding all that he did , not his vvorkes , but his Faith vvas imputed to him for righteousnesse before God. And as touching David , though he were a man likewise , verie faithfull , and godly , and did manie good workes ; yet by his godlie life , and good workes , he never thought to be iustified before Gods tribunall , but found all the godlines , and goodnes that was in him , to bee too defective , and to come too short for that purpose ; and therefore also he crieth out thus , unto God , saying : Enter not into iudgement vvith thy servant , for in thy sight shall no man living be iustified . Yea , hee discribeth the blessednesse of everie man , even of the holiest man that liveth , to consist , not in his owne sanctitie or righteousnesse , but in this , that , His sinnes be forgiven , or , not imputed to him . And so doth S. Paul inferre , and teach , out of this example of David : That God imputeth righteousnesse , vvithout vvorkes . So that neither the workes which David did , nor the workes which Abraham did , nor consequently the workes , that anie other godly or holie man doth , after grace and faith received , be sufficient to Iustifie in Gods presence : For , I knovv nothing by my selfe ( saith S. Paul ) yet am I not thereby iustified . I might here further desire you , to call to your remembrance , that holie man Iob , and that holy Prophet of God , Daniel ; yea all that godlie companie and Church of God , in Daniels time , and Esaies time : who all did ( as themselves testifie ) renounce all their owne inherent righteousnes , as too insufficient , and unmeet to stand before Gods most pure eies , to claime Iustification thereby , in his sight . Yea , if God should looke narrowlie , to see what is said , & done amisse , and to recompence it , in the rigor and severitie of his Iustice , according to mens merits and deserts : VVho ( as the Psalmist speaketh ) should bee able to stand , or to abide it . Yea , I might here moreover desire you , to remember , whatsoever is conteined in the former Chapter , touching this matter . For not the workes , even of a iust man , doe iustifie in Gods sight : as S. Paul prooveth by an expresse testimonie out of the Prophet Abacuk , where he saith , even of the iust man : that , He liveth by his faith , ( and not by his Workes ) . And this he urgeth and enforceth againe , in his Epistle to the Galathians , saying thus : But that no man is iustified by the lavv in the sight of God , it is evident : for ( saith he ) The iust shall live by faith . And thus himselfe , being otherwise dead , did live , or had life in him , namely , by faith in the Sonne of God , and not by the workes of the law . Yea , he further excludeth , even the workes of righteousnes , in expresse termes , saying thus : Not by the vvorkes of righteousnesse vvhich vve have done , but according to his mercie he hath saved us . Observe that he here directlie affirmeth , of himselfe , & of all the rest that shall be saved , that they are saved , not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by vvorkes done by them in righteousnes , but of Gods meere mercie and grace , through Christ Iesus . And againe observe , that speaking not to unbeleevers , but to beleevers , Saints , and sanctified people , living in Ephesus , he saith thus : By grace are ye saved through faith , ( and that not of your selves , it is the gift of God ) not of vvorkes , lest anie man should glorie : for vvee are his vvorkemanship , created in Christ Iesus , unto good vvorkes , vvhich God hath before ordained that vvee should vvalke in them . Heere also you see infalliblie , that workes , though done by such as be sanctified and regenerate persons , be neverthelesse excluded from being anie cause of their salvation : yea , by the verie words themselves of the text , you perceive , that he speaketh expresly , and by name of good vvorkes , vvhich God hath before ordained , that vvee should vvalke in them : denying them neverthelesse to be anie cause of salvation But here , why doe they speake of anie good workes done by Infidels , or before faith received ? For to speake properlie and truely , none doe , or can doe good workes ( so allowed to be in Gods censure ) but beleeving persons onely : inasmuch as the best workes of Infidels , and before a man hath received faith , be not allowed for good in Gods sight , but bee , as S. Augustine affirmeth of them : Splendida peccata : Glittering sinnes . Howbeit , here remember , that although those which be Saints upon earth , that is , which bee regenerate and sanctified people , be thus expresly affirmed to be saved by their faith , and not by their good workes : yet have they neverthelesse , these good workes appointed for them to walke in , so long as they live in this world ( for so this text to the Ephesians , directlie sheweth ) to the end , their faith should not be idle , but working through love , as S. Paul speaketh in another place , and that so , it might appeare to bee , not a vaine and a dead faith , but a sound and a lively faith , and such as will save a man , as S. Iames , and the rest of the Scriptures have also before declared . Yea , this point ▪ even Christ Iesus also himselfe , by his last Iudgement , in the end of the world doth declare , namely , that the iustifying and saving faith is not voide of good workes , but furnished with them ; and yet that Gods people doe not relye upon them : For thus will hee say to his faithfull and elect ones : Come ye blessed of my father , inherite yee the kingdome , prepared for you , from the foundation of the vvorld : for I vvas hungrie , and yee gave me meate : I was thirstie , and yee gave me drinke : I was a stranger , and yee tooke mee in : naked , and ye clothed mee : I vvas sicke , and yee visited mee : I vvas in prison , and yee came unto me . But now observe , that although these elect and righteous persons had these good workes , yet doe not they so much as take notice of them , much lesse stand upon the merite of them ; and therefore doe they answer , and say : Lord , when savv vvee thee hungrie , and fed thee ? or thirstie , and gave thee drinke ? vvhen saw vvee thee a stranger , and tooke thee in ? or naked , and clothed thee ? sicke , or in prison , and came unto thee ? Reade further the rest of the Chapter , to the end of it : And by all of it , considered together , ye may verie easilie perceive ; first , that they bee not the elect and righteous people , but the reprobates , that stand upon their workes , & obiect their workes to plead for them : And secondlie , that Christ their Lord , taketh notice of the good works of the elect , although themselves take no notice of them , nor doe so much as once mention or alledge them . Where Christ , by alledging their good works , would have the world also to take notice , and to be advertised , that it was not a vaine , idle , or dead faith , but a iustifying , and saving faith , which these men had . For their good workes be there mentioned , as testimonies , fruites , and declarations of their faith , and as being , Via regni , non causa regnandi : The vvay vvherein they walked toward this kingdome , but not as being the cause of their enioying of that kingdome , as S. Bernard also himselfe hath before taught & affirmed . Yea , in verie deede , the primarie and original cause of their enioying of that most happie kingdome , is there delivered in the former words , where Christ calleth them , the Blessed of his father ; and telleth them moreover directlie , that they are to possesse this kingdom , not by anie purchase or desert of their owne , but , by way of Inheritance : ( for the word is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Inherite yee , or possesse yee it by waie of Inheritance ) . And further , he there telleth them , that this kingdom was prepared for them , long before they were borne , or had done anie good workes at all , namelie , even from the foundation of the world . So that this glorious and heavenlie kingdome , is given them of Gods meere bountie , and grace , and is unto them , a Revvard according to their vvorkes , ( as the Scripture speaketh ) , but not for their workes , as though their workes deserved it , or were the meritorious cause of their salvation . Yea , it is a reward of grace and favour , and not of debt or due desert ( as S. Paul hath also before testified ) and a revvard of Inheritance , ( as the same S. Paul , againe expresly affirmeth it ) . In vaine therefore also , is that your distinction , of the first Iustification , which you make to be by faith without vvorkes , and of the second Iustification ▪ which , you say , is by workes , and by living an holie and godlie life : for the Scriptures speake but of one Iustification in Gods sight , availeable to salvation . As for that which you call the second Iustification , consisting in doing good workes , and in holinesse of life and conversation , it is ( as I said before ) more properlie and rightly , to be tearmed ( as the Scripture calleth it ) Sanctification ; it being an effect , declaration , fruite , and consequent of that Iustification , we have before by faith , as S. Iames , and S. Paul , and the rest of the Scriptures , doe manifestly teach . CHAP. V. That Christ is our onely and all-sufficient Redeemer , and hath fully satisfied Gods Iustice for our sinnes , and the punishment thereto belonging : against mens merits and satisfactions , in that behalfe ; and against Popish Purgatorie . And that there is no licentiousnesse in this doctrine , but the cleane contrary . BVt they further accuse our Religion to be licentious , because , relying wholly upon Christ , our Redeemer , and his satisfaction , we make no satisfaction our selves , for our sinnes , to the Iustice of GOD. Howbeit , yee are , first of all , to know , that this doctrine and faith of ours , concerning Christ his redemption and satisfaction all-sufficient , made to Gods Iustice , for our sinnes , inferreth no such matter as licentiousnesse , but the cleane contrarie . For , wee are redeemed , not to the end to live dissolutely or carelesly , but to the end wee should , for so great and unspeakeable a benefite , obey and serve God in holinesse and righteousnesse before him , and that , all the dayes of our life , as the Scr●ptures teach . And secondly , as touching the truth of this matter , Saint Peter telleth us , that , Christ his owne selfe , bare our sinnes , in his bodie , on the tree . Againe , S. Iohn saith : that , the blood of Iesus Christ , the Sonne of God , doth purge us from all sinne : and , clense us , from all iniquity . S. Paul also saith : VVee have redemption through , his blood , even the remission of sins . Yea , this the Scriptures doe almost everie where teach and testifie . How then can your conceit of mens satisfactions to Gods Iustice for sinnes , be otherwise accounted of , then as a thing apparantly iniurious to that satisfaction , and redemption , and ( consequently ) to that free and full discharge , and remission of all our sinnes , and of the guiltinesse and punishment thereto belonging , which we have in Christ ? For , guiltinesse being taken away , the punishment also is taken away , saith Tertullian . And so also saith S. Augustine ; that , Christ by taking upon him the punishment , and not the fault , hath done away both the fault and the punishment . And in all reason it must be so , that when a fault or sinne is forgiven , the punishment thereto belonging , is forgiven also : for to what other end else is the fault or sinne forgiven and remitted ? But against this , they alledge the example of King David , and of other the children of God , who notwithstanding that they had their sins forgiven them , had neverthelesse , afflictions & chastisements sent them from God , even in this life . Whereunto they have beene often answered , that God sendeth not these chastisements and afflictions upon his children , to that end , thereby to satisfie his wrath and iustice for their sinnes ( for his wrath is appeased , and his Iustice satisfied in their behalfe another way , namely in the passion and obedience of Iesus Christ ) but by that meanes , to put them in remembrance of their sinnes formerly committed , and to bring them to repentance for the same , and to make them stand in more feare and awe of God , for the time to come , and to walke more warily , & circumspectly , and with better obedience before him , as the Psalmist declareth . So that these be sent of God for other ends and purposes , and come from him , not as from an angrie and revengefull Iudge , but out of his kinde provident care , and fatherly affection , and love , toward them . Which thing S. Paul also witnesseth ; shewing , that these corrections and chastisements , be sent upon them to the end , they might thereby be advertised to call themselves , and their sinnes , to a better remembrance , even so farre as to Iudge and condemne themselves for the same , and so be admonished not to runne anie longer a riotous and wicked course , with the damnable world . The same is further testified in the Epistle to the Hebrewes : for there it is said thus ; VVhom the Lord loveth , he chasteneth , and scourgeth every sonne that he receiveth . And hee saith againe , If yee endure chastening , God offereth himselfe unto you , as unto sonnes : for , vvhat sonne is it , vvhom the father chasteneth not ? And againe he saith ; If therefore ye be vvithout correction , vvhereof all ( sonnes ) are partakers , then are ye bastards , and not sonnes . Moreover ( saith he ) vve have had the fathers of our flesh , vvhich corrected us , and wee gave them reverence : should vvee not much more be in subiection , unto the father of spirits , that vvee might live ? for they verily , for a few dayes , chastened us , after their owne pleasure : but he chasteneth us ▪ for our profit , that vve might be partakers of his holinesse . The like speaketh S. Augustine , saying ; Prosunt ista mala quae fideles piè perferunt , &c. These evils or afflictions vvhich faithfull people in godly wise suffer , doe profite eyther to the amendment of their sinnes , or for the exercise and triall of their righteousnesse , or to shew the misery of this life : That , that life vvhere there shall be true and perpetuall blessednesse indeed , both may more ardently be desired , and more instantly be sought after . It appeareth then , that chastisements and afflictions , be sent of God , in this life , upon his children , out of his Love , and not out of his furie and unappeased displeasure : so that they serve not to anie such end as to have the severitie of his wrath and Iustice , to be , by such meanes , satisfied and appeased ; yea how can the greatest afflictions or miseries that be , or can be imagined , in sinfull men , during this life , satisfie Gods heavie and infinite wrath and justice , for sinnes ? Or , how can they merit heaven and heavenly glorie ? when S. Paul himselfe saith expressely , thus : I suppose , that the afflictions of this present time , are not vvorthy of the glory that shall be shewed unto us . But yet for all this , ( such is the strength of error ) they strangely suppose , that they doe Christ no wrong , because it is through his merits , ( as they say , ) that they be enabled to merit and to make this satisfaction to Gods iustice , for their sinnes : Howbeit , this is but a meere conceit and imagination . For there is no word of God , to warrant or prove it : nay , the Scripture teacheth , that Christ died , not for our good workes , to make them able to merit at Gods hand , but for our sinnes , that they might be pardoned . Againe , it is said , that Christ hath by himselfe ( and not by us , or , in our persons ) purged our sinnes . He is , our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 platamentum , & , propitiatio , reconciliation , and , propitiation . Yee are bought vvith a price ( saith S. Paul ) therefore glorifie yee God , both in your bodie , and in your spirit : for they are Gods. Christ is hee that paide this price , for them , as S. Peter also sheweth . And therefore , not VVee , but Hee , is affirmed to be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , price , & , the price of Redemption , paide for us : and that we are for our parts , Iustified , gratis , that is , franckly and freely , and for nothing by us paide , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the redemption vvhich is in Christ Iesus , and not in us , or , in our persons . Yea , in that Christ was to come downe from heaven , and to be incarnate for this purpose , and to suffer , and so to satisfie Gods wrath and Iustice , in our behalfe , he sufficiently sheweth , that none of us were able , in our owne persons , to performe so great a worke . Yea they may by as good right and reason say , that hee by the vertue and merit of his death and passion , hath enabled men , to be The Saviour and Redeemer of the VVorld , in their owne persons , or to be the Mediator betwixt God and them , or challenge anie other right or prerogative whatsoever , that properly belongeth to Christ Iesus . For , what may not men frame , fancie , or devise , out of this , if they be so disposed , and care not to imagine things at their owne pleasure , without anie warrant from God , or his word ? Is it not then a most intolerable boldnesse , for anie meere mortal and sinfull men , to be so presumptuous , as to dare to stand in Christ his place , or to challenge to themselves , anie part of that high , incomparable , and peculiar honour , that properly belongeth to him , who is both God and man , and our whole , onely , and perfect Redeemer ? I pray tell me , what imperfection doe you finde , in his satisfaction , that it should not content you ? Are your selves better able to make satisfaction to Gods Iustice for sinnes , then hee ? or is his most precious bloud , passion , and obedience , able to satisfie for eternall paines and punishments , and not for temporall ? Shall he be able to satisfie the greater , and not be able to satisfie the lesse ? or if ye grant him to be able to die , doe yee doubt of his willingnesse , in that behalfe ? And if hee were both willing and able ( neither of which yee can denie ) what question then should be made in this matter ? It is true , that , as touching the ungodly reprobates , that be without Christ , all calamities , afflictions , miseries and punishments of this life , and even the bodily death it selfe , remaine to them , in their owne nature , and be to them , tokens of Gods wrath , and of his curse and unappeased displeasure , and forerunners of their future certaine and undoubted damnation : But to the godly Elect , that be in Christ Iesus , and that have peace with God , and with whom hee is reconciled through Christ , no afflictions , of this life , have in them anie token , at all , of his irefull and revengefull displeasure , or of his unsatisfied Iustice , but they are , contrariwise , tokens of his great love , and fatherly affection toward them , ( as is before shewed ) , and are to them forerunners of their future certaine and undoubted salvation . For toward Gods children , the nature of these things is changed , through Christ , having no Curse at all , but blessednesse , in them : Insomuch that , even death it selfe also , which to flesh and bloud seemeth most bitter , to them neverthelesse , is a most welcome and blessed thing , as having the sting of it ( which is sinne ) taken away in Christ their Saviour , and as being the doore that openeth an immediate passage and entrance to an everlasting life , in eternall happinesse . For vvee know ( saith S. Paul , in the person of all Gods children ) that if our earthly house of this Tabernacle be destroyed , vvee have a building given of God , that is , an house not made vvith hands but eternall in the heavens : for therefore vvee sigh , desiring to be clothed vvith our house which is from heaven . And Christ Iesus himselfe speaketh likewise thus : Verily , verily , I say unto you ; Hee that heareth my vvord , and beleeveth him that sent mee , hath everlasting life , and commeth not into Iudgement , but is passed from death into life . If then ( which is a thing here evident ) assoone as this earthly Tabernacle of their bodies is dissolved , all Gods children , goe to an eternall heavenly habitation : and againe , if the godly and faithfull man after the death of the bodie , doth in his soule immediatly passe to an eternall life : which you likewise here see to be verie manifest ( for , the word is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the preterperfect tense ) what is then become of your supposed Purgatorie ? Doe you not , by these Texts , perceive , that even that also , is to bee utterly banished and abolished , as a thing fabulous , impious , and untrue , and not to be beleeved ? 2 But your Church , for all that , striveth and strugleth to uphold it : as being indeed , one of the best fires , that ever the Pope and his Clergie have had for the heating of their Kitchins , and which , in respect of the people who are miserably abused with it , is , not unfitly , called Purgatory-Pickepurse , inasmuch as it robbeth them of their wealth and substance . But let us see , what texts of Scripture , they chiefelie alledge , and relie upon , for this purpose . First , they alledge , Mat. 5.25 , 26 , where Christ saith thus : Agree with thine adversarie quickl●e , whilst thou art in the way vvith him : lest at anie time thine adversarie deliver thee to the Iudge , & the Iudg deliver thee to the officer , & then thou be cast into prison : verily I say unto thee , thou shalt not come out from thence , until thou hast paid the uttermost farthing . Howbeit , this text is an exhortation & perswasion to peace , reconciliation , concord , & agreement , betwixt man and man , in this life : least for not observing of this concord , & agreement , it so fall out ( as often it doth in the world ) that the debtor be cast into Prison , and depart not from thence , untill he have paide the utmost farthing . But , if by this Prison be meant ( as they would have it ) a place of punishment after death : yet then , is there no necessitie , for all that , to expound it of their Purgatorie : for well may it then bee taken for Hell , the place of the damned : yea , then it must needs be so taken : inasmuch as there be but two sorts of people , namely , Elect , and Reprobate : and answerably to them , there bee but two places , after death , viz. Heaven and Hell ▪ for , that the soules of Gods Elect , goe immediately after their death , not into anie such tormenting place , as your supposed Purgatorie , but into Heaven , is , beside the former texts , evident , even by the president , of the good Theefe , that was crucified with Christ : to whom Christ said thus : This day shalt thou be with me in Paradise , that is , in Heaven , the place of blessednesse for all Gods Saints and people . That this Theefes soule , went that verie day into Paradise , is a thing expreslie apparant in the Text : and that Paradise is Heaven , even the Third and higest Heaven , ( the place of glory ) is also verie manifest , because S. Paul himselfe , so declareth and expoundeth it . What doubt then can there bee in this matter ? But it is yet further evident , by the example of the Rich man and Lazarus : For when the Rich man died , hee went to Hell , the place of Torments for the Reprobate , & when poore Lazarus dyed , he was carried by Angells , into Abrahams Bosome , that is , into Heaven , the place of comfort , ioy , and happinesse , for all God elect . For that Abrahams bosome , must be taken for Heaven ( and not for that fained place of Limbus Patrum , which Papists make to be a part of hell ) is manifest by this , that , beside the solace , ioy , and comfort that is shewed to be in it , it is further mentioned , and set in the Text it selfe , as directlie opposite to Hell. Now , what is so directly opposite to Hell , as Heaven is ? & consequentlie , what must Abrahams bosome bee , but Heaven , and no part of Hell , against which , in the Text it selfe , it is so directlie opposed ? S. Augustine saith plainely , it is no part of Hell : I could never finde in the Scriptures ( saith he ) that Hell is taken for good : And if it be never so reade in the Divine authoritie , verily , that bosome of Abraham ( that is , an habitation of a certaine secret rest ) is not to bee beleeved to be anie part of Hell. To the same effect , hee speaketh in another place , where he affirmeth , Abrahams bosome , expresly , to bee Paradise , that is , Heaven : Quanto magis &c. How much more ( saith hee ) may the bosome of Abraham , vvhich is after this life , bee called Paradise ? S. Crysostome also ( against the conceite of such as supposed it to be Hell , or a part of it , ) saith : that , the Bosome of Abraham was the poore mans Paradise , yea , I say this , that the Bosome of Abraham , is the truth of Paradise ; yea , I confesse it to bee the most holie Paradise . But moreover , considering that Christ is the slaine Lambe , from the beginning of the world : and that , Hee vvas yesterday , and to day , and is the same for ever : ( as the Scripture speaketh ) The force & vertue of that his death , must needs extend unto all times , as touching the elect , to redeeme and save them : And consequently , what doubt can there bee , but that Abraham , Isaac , Iacob ; and all the rest of Gods people , that lived and died , before Christ his Incarnation , and Passion , went after their death , as directly into Heaven , as those godlie and faithfull people doe , that have died since his Incarnation , Passion , and Ascention ? for as for that Text , which yee alledge of Heb. 9.8 . where it is said : that , The way of the Holies , vvas not yet manifested , or opened , whilst as yet the first Tabernacle vvas standing . The meaning and scope of that place , is no more , but that the way to Heaven was not opened , by vertue of anie sacrifices of the first Tabernacle vnder the Law , but by vertue of the Sacrifice and passion of Christ , which those old sacrifices did prefigure : the vertue of which Sacrifice , and sufferings of Christ , extending it selfe , from the beginning of the world , to the end thereof , as touching all the faithfull ( to take away all their sinnes , and to worke their full redemption ) is ever sufficient to give those olde godly Fathers , rest and felicitie in Heaven , in their soules , after their bodilie death . Yea , where else doth Christ himselfe , place Abraham , Isaac , and Iacob ( even before his Passion ) but in the kingdome of Heaven ? Your supposed Limbus Patrum therefore hath no ground to relie upon , nor your supposed Purgatorie neither , but are both to vanish as smoake , being not onelie phantasticall , but untrue , and ungodlie conceits . But to answer yet further , to the text alledged for your imagined purgatorie : Why should that Prison , before mentioned ( being admitted to be a place of punishment for sinne , after death ) be supposed your Purgatorie , rather then Hell , the place of the Damned ? For , doe yee allow him to be sent to Purgatorie , that is never reconciled to a man , but dieth out of Charitie ? doth not such a one live and die in deadly sinne , and consequently deserve hell fire and damnation ? Ye say , that the words of the Text affirme , that after hee is committed to the prison , there mentioned , he is not to come out from thence , untill hee hath paid the utmost farthing : This worde , untill , say you , importeth ; that after payment once fullie made by him , he is to come out againe : and therefore that it is to be intended , not a perpetuall and everlasting prison , such as Hell is , but a Temporarie prison , such as you suppose your Purgatorie to bee . But deceive not your selves with an argument , drawne from this word ( untill ) in the Text : for it necessarilie enforceth no such matter , as you would deduce out of it . For example , in Matth. 1. vers . 25. it is said : that , Ioseph knevv not Marie , untill she had brought forth her first borne Sonne , and called his name Iesus : will you therefore , with Helvidius , because of this word ( untill ) inferre , that therefore afterward Ioseph knew her ? I am sure ye will not : and yet by force of that word , if yee were so disposed , might yee inferre , aswell the one as the other . But , as that word ( untill ) in the last alledged place , inferreth no such consequent , but rather , that hee never knew her : so in the other place , where it is said , That he shall not goe out of that Prison , untill he hath paid the utmost farthing , is likewise meant , that he shall never come out . And so , in verie deede , doth Ferus , the Iesuite , expound it . And the reason for it , is verie good , and apparant : for , seeing he is there to continue , untill he paie the utmost farthing ; and that hee , for his part , after he is dead , and committed to this Prison , is never able to make payment ; how can it be shifted , but that he must lie there perpetually ? For , the conceite , that one man may make payment and satisfaction for the sinnes of another ▪ when hee cannot so much as make payment and satisfaction to Gods Iustice , for his owne sinnes , is a most vaine and idle conceit . Yea , thus also doth S. Augustine expound this Prison , of the place of the Damned , namely of Hell , and eternall paines : Serm. Dom. in monte . And so doth S. Hierome also expound it , in Lamen . lib. 1. cap. 1. and Eusebius Emissenus in Domi 6 p●st . Pent. saying : Carcer iste , infernus est : This prison is Hell. And so Theophilus Antiochenus : in Carcerem , id est , in Gehennam : Into Prison , that is , Into Hell , the place of the damned . And Cromatius likewise upon this place , and divers others . But lastly , what reason have they to suppose , that anie faithfull godlie soule should , after death , bee cast into anie Prison , for anie debt , or sinne whatsoever , there to continue for anie time at all , when as all their debts , or sinnes , be fullie paid , satisfied for , and discharged by Iesus Christ , their suertie , Saviour , and Redeemer , in their behalfe ? How oft must they be told of these things ? 3 The next place they alledge , to prove their Purgatorie , is Matth. 12. vers . 32. where because it is said , that the Blasphemie , or sinne against the holie Ghost , shall not bee forgiven , neither in this world , nor in the vvorld to come . Ergo , say they , some sinnes be forgiven in the world to come . But , first : this is a non sequitur , & followeth not by the rules of Logicke , as even Bellarmine himselfe confesseth . And secondly , admit that some sinnes be forgiven in the world to come ; yet doth it not follow , that your Purgatorie is thereby proved : for your Purgatorie , is such a place and prison ( by your owne teaching ) not where anie forgivenesse of sinnes is to bee obtained , but where perfect satisfaction , even to the utmost farthing , is to be paide , and that for sinnes , which were ( as your doctrine teacheth ) committed by the offendor in this life , and forgiven before he came into that place : for so you say , that the sinne is forgiven , but the Temporall punishment notwithstanding , is to be satisfied for , and to be endured and performed for it , in Purgatorie . If the sinne be forgiven before he come there , ( as your selves doe hold ) Ergo , say I , it remaineth not to be forgiuen , or to receive anie forgivenesse in that place : for what is once forgiven , needeth not anie second forgivenesse . Againe , if it bee a place onelie to endure punishment for sinnes , untill Gods Iustice be there fullie satisfied , ( as yee likewise affirme ) then must it follow also , that it is no such place , as wherein anie forgivenesse of the sinne is granted , or obtained , or so much as to be expected . But moreover , when God hath received satisfaction to his Iustice , for the sinnes of all his people , and for the punishment due unto the same , in the Person of his Sonne Iesus , their Redeemer , Suretie , and Saviour : should anie bee so iniurious , either to God , or himselfe : or so unwise in his thoughts , as to imagine , that God would exact , or require , a second payment , or another satisfaction to bee made unto him ? yea , when he hath not onelie received satisfaction in his Sonne , but hath moreover therupon given , a full release , remission , and discharge for all their sinnes , and that , for ever ; Can hee after that , in Iustice , call them to a new reckoning , for them , to make another payment ▪ or another satisfaction , in their owne persons ? It is true , that Christ their suertie and redeemer , paid deerely for them , enduring the most bitter wrath and curse of God , for their sakes : but yet in respect of themselves , they are gratis , that is , frankelie and freelie remitted , and forgiven , as I have often said ; they paying nothing in their own persons of this price and satisfaction . Yea , as S. Paul , speaking of Christ , saith directlie : that , In him , wee have redemption through his blood , even the remission of sinnes . So in the Epistle to the Hebrevves , is this expresly affirmed to be , an Eternall redemption , and consequentlie an , eternall remission of sins . And therefore , Gods children have ( as you see ) their sinnes forgiven them , both in this world , and in the world to come . But reprobate sinners , ( of which sort be such as sinne against the holie Ghost , and of whom it is , that Christ speaketh in that place by you alledged ) shall not have forgivenesse , neither in this world , where remission of sinnes is preached , and pronounced to the faithfull and repentant people ; nor yet in the world to come , when Christ himselfe shall personally sit in Iudgement upon them . You perceive then , that sinnes may bee granted to bee forgiven , both in this world , and in the world to come ; that is to say , to have an Eternall forgivenes : And again , that some sins be not forgiven , but remaine liable to Gods wrath , to be punished , either in this world , or in the world to come , or in both : and yet your Purgatory is therby in no sort proved , or can be concluded . But yet further , when Christ saith of this Blasphemie , and Sinne against the holy Ghost , that it shall not bee forgiven , neither in this vvorld , nor in the vvorld to come : it is but an earnest , vehement , or an emphaticall kinde of speech , therby to declare , that such is the heinousnesse of that sinne , and the implacable vengeance and wrath of God against it , as that the committer of it , shall never have forgivenesse , but is liable to an everlasting punishment , or an everlasting condemnation . And for assurance , that this is the verie and true meaning of those words , S. Mark doth manifestly so expound & declare them : for in steade of those words of S. Matthevv , S. Marke reciteth it thus : that he that committeth that sinne against the holie Ghost , shall never have forgivenes , but is guiltie of eternall condemnation . Would you have a better expositor of S. Matthews words , then S. Marke , who wrote after him ? Hee sheweth you plainely , that the meaning of those words is no more but this , viz. to declare , that it shall never be forgiven , and therfore therewith ( if there were no more spoken ) yee ought to rest fully satisfied and contented . 4 But yet a third Text they alledge , in 1. Cor. 3. where S. Paul saith thus : According to the grace of God given mee , as a skilfull master builder , I have laide the foundation , and another buildeth thereupon : But let everie man take heede hovv he buildeth upon it : for other foundation can no man lay , then that vvhich is laide alreadie , vvhich is Iesus Christ : And if anie man build on this foundation , gold , silver , precious stones , vvood , hay , or stubble , every mans vvorke shall bee made manifest : for the day shall declare it because it shall be revealed by fire , and the fire shall try everie mans vvorke of vvhat sort it is . If anie mans vvorke that hee hath built thereupon abide , he shall receive a revvard : If anie mans vvorke burne , he shall suffer losse , but himselfe shall be saved ; yet as it were by the fire . Here is fire mentioned , and what fire should it be , say they , but Purgatorie fire ? S. Gregorie himselfe answereth and telleth you , that there is no necessitie to expound it of Purgatorie fire : for he saith , it may be understood of the fire of tribulation , left unto us in this life . S. Augustine thinketh , that not onelie it may , but ought to be understood of the fire of tribulation in this life : and he giveth his reason for it , saying thus : The fire , vvhereof the Apostle speaketh in this place , must be understood to be such , that both doe passe through it , that is , both he vvhich buildeth upon this foundation , gold , silver , precious stones ; and he also that buildeth wood , hay , stubble : for vvhen he had said thus , he added : The fire shall trie everie mans vvorke , of vvhat sort it is : If anie mans vvorke shall remaine , vvhich hee hath built upon that foundation , he shall receive revvard : If anie mans vvorke shall bee burnt , hee shall suffer losse ; but hee himselfe shall bee saved , yet as it vvere by fire : Therefore this fire shall trie , not the vvorke of one of them , but of them both : And this fire verily , is the tentation of Tribulation , of vvhich in another place it is vvritten plainely : The furnace doth proove the potters vessell , and tentation of Tribulation , iust men &c. Remigius , who lived after Gregorie , understandeth this fire to bee God himselfe ; inasmuch as God himselfe , is , in Scripture called a Consuming fire . S. Ambrose interpreteth this Text , of Doctrine & Teachers in the Church ; and so doe divers others also : And indeed , the scope and circumstances of the text , being well considered , doe shew , that it is most rightly and fitly so to be expounded ; because S. Paul had before , affirmed Gods Church and people , to be this building : and that hee , as an excellent Master-builder , had laid for a foundation in this work and building , him that is the onely foundation , namely Iesus Christ. And he there proceedes in that similitude , shewing , that all the rest of the building , should be sutable and correspondent to this foundation , whosoever were the builders or workemen in that worke : and therefore he biddeth everie workeman and builder , in this worke , that is , everie Teacher and Minister of the Gospell , to take heed bovv he buildeth vpon that foundation : for if anie of them build upon it , gold , silver , or precious stones ; that is pure and sound doctrine , sincerely delivered , he shall receive a reward at Gods hand : But if anie of them build wood , hay , stubble , ( all which be combustible matter , and upon triall by fire , will soone bee burnt up , and consumed ( whereby unsound doctrine , or such as is not soundly and sincerely delivered , is understood ) This man , in respect of his unsound combustible stuffe , is therein to suffer losse , yet himselfe shall bee saved , because he holdeth the foundation , namely , Iesus Christ , and the iustifying faith in him : Yet as it vvere through the fire ; because , though himselfe be saved , holding the foundation , yet the frothie , unfound , and vanishing stuffe , which he builded thereupon , must perish and bee lost , as wood , hay , and stubble perish , and bee consumed , when they come once to the fire . Gods word is in the Scripture resembled to fire : and when mens doctrines , both for matter and manner , shall be brought to be examined and tried by this fire ; then , as in a cleere day ( the darkenes of the night being dispelled ) things appeare evident and manifest : so will it also by that triall , cleerely appeare and be manifested ( howsoever before they lay hid , and obscure ) what doctrines bee sound , and what unsound , what be firme , substantiall , and permanent , and will ( like gold and silver ) endure tryall by the fire , and what be like wood , hay , stubble , and such combustible matter , as when it commeth to bee tried by fire , ●s found vanishing stuffe , and soone consumed and abolished . You see then , the true sense and meaning of this Text , and that it no way enforceth or inferreth your Purgatorie fire : Yea it speaketh not one word of purgeing by fire , but of trying by the fire and that also , not of mens persons , ( as you suppose ) but of their workes . For all which causes , it neither doth , nor can possiblie make anie proofe at all , for your so much fancied and imagined Purgatorie . 5 These which be your chiefe Texts , being answered , let me now desire you to consider further , the fourteenth chapter of the Revelation of S. Iohn , where it is written thus : Blessed are the dead vvhich dye in the Lord , forthwith : Even so ●aith the spirit , that they rest from their labours , and their vvorkes follow them : which words are not onelie to be understood of Martyrs , but of all other also that die in the faith of Christ : for as all the godlie are said , to live in Christ ( 2. Tim. 3..12 . ) so are they likewise said to die in Christ , or to be the dead in Christ , ( 1. Thess. 4.16 . ) . All godlie and faithfull people then ( and not Martyrs onelie ) be such as die in the Lord , and consequently be here affirmed and pronounced , to be blessed forthwith , even presentlie after their death and departure out of this world , for the Text saith they be Beati à modò , blessed forthwith , or immediately after their death : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as it is in the Greeke ) that is , from that verie present time , forward . Seeing then , they be in the state of blessednesse , forthwith , and have rest from all paines and labours , and have also the reward of their workes accompanying them , and bestowed upon them : it must needs be granted , that they come into no such painefull , terrible , and tormenting place , as your supposed Purgatorie is . The Rhemists hereunto answere , that , being in Purgatorie , they are blessed , and rest in peace , in respect they be discharged of the labours and afflictions of this life , and ( which is more ) from the daily dangers of sinne and damnation , and be put into infallible securitie of eternall joy , with unspeakable comfort of conscience . But , first a poor blessednes , & miserable cōfort , must it be , to be freed from the miseries & calamities of this life , & to be cast into much greater miseries & calamities afterward , namelie into those hote burning & fierie flames of Purgatorie , there to be tormēted , for I know not how manie hundreds or thousands of yeares . For , ye say , That such & so great be the paines of Purgatorie , that there is no difference between them , and the verie pains of Hell it selfe , but only in respect of the continuance of the time ; viz. that Purgatorie paines be temporarie and not lasting ever , whereas Hell torments , be everlasting . Which being so , I would faine learne , how the Soules departed , that suffer paine after this life ended , can certainly tell whether , for the present , they be in Hell , or in Purgatory ? for the paine and torment being alike in both , and no difference betweene them , in respect of the degree of pain , but of the continuance onely , those that after their death suppose themselves to be in Purgatory , may possibly be in Hell ( the place of the damned ) for ought they , for the present , there know , finde , or feele to the contrarie . But secondly , it is but a meere fancie and imagination , when they say , that they have there , unspeakeable comfort of conscience : for how can they have such unspeakeable comfort of minde , where they have such intolerable torments , as be equall , for the time they be there , to the verie paines and torments , which the damned soules suffer in Hell ? And where they say , that being in Purgatorie , they have infallible securitie of eternall Ioy , this is likewise another meere imagination and dreame : for what proofe or warrant from God , or his Scriptures , can they shew for these things ? None at all doe they , or can they shew , but their owne , or other mens conceits and supposals . Themselves doe say , that none in this life can be infalliblie assured of his salvation , without a speciall revelation from God : which way , I pray you , come those soules to be so assured which be in Purgatorie ? Have they anie revelation of this matter , there given them from God ? Or if yee say they have , How doe ye prove it ? for the wiser sort of people will no longer be fed with bare words , opinions , conceits , or imaginations of your deceived Church . But yet further , what need anie of Gods children goe to this your Purgatorie , there to bee put in infallible securitie of eternall Ioies , when as they may have that benefite , even in this life ? Yea they actuallie have that unspeakeable solace and benefite , namelie an infallible assurance of their salvation in this ve●ie life , ( as afterward in his due place is declared ) L●ying therein with a ioy that is unspeakeable and glorious , as S. Peter also himselfe speaketh , and himselfe witnesseth . Howbeit , I grant , that in S. Augustines time , some opinion of such a kind of matter appeared , insomuch that S. Augustine himselfe sometime speaketh Doubtfully of it , and , with a peradventure , there is some such thing : But at other sometimes againe , he is verie confident , and resolute , that there is no such third place : and therefore in one place , hee affirmeth it expresselie to be the faith of the Catholikes in that time , to beleeve onelie these two places , namelie , Heaven , and Hell. But a third place ( saith hee ) vvee are utterly ignorant of : Neyther doe vvee finde it to be in the holy Scriptures . And againe he saith : Duae quippè habitationes : una in igne ●terno , alia in regno aeterno : For there be two habitations or dwelling places , the one in everlasting fire , the other in an everlasting kingdome . Agreeablie wherunto , the scripture that speaketh of fire for the punishment of people after their death , expreslie affirmeth it , to be , an everlasting fire , and , unquenchable fire : which is sufficient to take away all conceit of your temporarie and quenchable fire , in your vainelie supposed Purgatorie . Yea , S. Augustine saith further : In requie sunt animae piorum à corpore separatae , &c. The soules of the godly separated from their bodies , be in rest , or quietnesse , and the soules of the ungodly suffer punishments , untill the bodies of those doe rise againe unto life everlasting , and the bodies of these unto eternall death , vvhich is called the second death . And so speaketh also S. Cyprian , saying : Quando isthinc excessum fuerit , nullus iam poenitentiae locus , nul●us satisfactionis effectus : Hic vita aut amittitur , aut tenetur : Hic sa●uti aeternae , cultu Dei & fructu fidei providetur : VVhen men bee once departed out of this life , there is no more place for repentance , there is no more vvorke or effect of any satisfaction : Here in this vvorld , ( saith he ) life is eyther lost or got : Here it is that provision is made for eternall salvation , by the worshipping of God , and the fruits of faith . And again he there saith : Then shall be vvithout fruit of repentance , all griefe of paine , & inanis ploratio , & inefficax deprecatio : and in vaine shall vveeping be then , and prayers shall then be also , uneffectuall , and of no force . 6 To what end then , is also your praier for the dead , or the Popes pardons and indulgences , or singing or saying of Masses , Trentals , Requiems , or anie other your workes satisfactorie or helpefull ( as you call them ) for the soules of the dead ? for in the place vvhere the Tree falleth , there it lyeth , whether it be toward the South , or toward the North , saith Ecclesiastes : appointing likewise , as here you see , but two places in that behalfe . Agreeably whereunto hee saith againe , that when a man dieth , his bodie , as Dust returneth to the earth , from vvhence it came : and his soule or spirit , returneth to God that gave it . And againe he saith : after that men are dead , They have no more portion for ever , in all that is done under the Sunne . What part or portion then can they have in your praiers , or in anie other works done by men that be living in this world ? Wee know and beleeve , there is a communion of Saints , and that the charitie and love of the Saints , one towards another , is verie great : but yee see , that the Saints , and godlie Elect , goe not after their death , to anie place of Torment , but into a place of blessednesse and heavenlie happinesse , where they stand not in need of anie mortall mens praiers , or other their workes whatsoever . On the other side , the soules of the ungodlie reprobates goe to Hell , the place of the damned , so that no praiers or other works whatsoever , can doe them anie good , for their ease or deliverance from thence . And as for anie third sort of people , that be neither Elect nor Reprobates , such are not to be found . It is true , that in this life wee may beare one anothers burden , and one may paie a debt for another , and the abundance of one mans wealth may supplie the defect or want of another : But as touching the next world , it is not so : for the Scripture saith ; that , The Iust man shall live , not by anie other mans , but by his owne faith . Againe , it saith : The soule that sinneth , that shall dye . And againe : The righteousnesse of the righteous shall be upon himselfe , and the vvickednesse of the vvicked shall be upon himselfe : So that , neither the righteousnesse , nor the wickednesse of one , shall bee imparted to another , to save or condemne him . Yea though these three men , Noah , Daniel , and Iob , were amongst them , they should deliver but their owne soules by their righteousnesse , saith the Lord God. And againe the Psalmist saith : A man can by no meanes redeeme his brother , nor give to God a ransome for him : It cost more , to redeeme soules , and therefore he must let that alone for ever . Neither hath anie that is but a meere man , anie such abundance of holinesse , or righteousnesse in him , as to be therewith able to supplie the defects or wants of others in that behalfe . Yea all is little enough for himselfe , when hee once commeth to stand in Gods presence , and before his tribunall . For even the holiest and iustest man that is , must then say with King David , Enter not , O Lord , into iudgement vvith thy servant : for in thy sight shall no man living be iustified . Yea , even the blessed Virgin Mary her selfe , though a most godly and holy woman , yet had not such abundance of holinesse in her , as to be able thereby to be her owne Saviour , much lesse to be able to merit the salvation of others : for that she was , in respect of her selfe , a Sinner , and consequently had need of Christ Iesus to bee her Saviour , as well as other people , her selfe plainely declared , when shee said : My soule doth magnifie the Lord , and my spirit reioyceth in God my Saviour . If she had had no sinne at all in her , ( as some Papists affirme ) what need had she of a Saviour , or how could Christ Iesus have beene her Saviour , as shee calleth and affirmeth him ? For he is in no other respect , called , Iesus , that is , a Saviour , but because he shall save his people from their sinnes , as the Angel testifieth . Againe , doth not the Scripture say expressely , that , All have sinned , and that vvhosoever be iustified , be iustified freely , by the grace of God , through the redemption that is in Christ Iesus ? The Papists also talke much of the vertues and sufferings of S. Paul , as though they were meritorious and satisfactorie , as well for others , as for himselfe : when as nevertheles himselfe sheweth , they were not sufficient for his owne salvation . It is true that he saith in his Epistle to the Colossians , that He reioyced in his sufferings , for them , that is , for their sakes , who thereby were to be encouraged , strengthned , and confirmed , in the faith of Christ : and that Hee did fill up , or accomplish that which was yet behinde 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 tormēting 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 proo●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 , & P●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 k●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 the earth , so are my vvayes higher then your vvaies , and my thoughts , then your thoughts . Yea , what are they else , but superstitious vvorkes , which are done by the will and pleasure of men , without the Commandement of God , or his rule and direction , for so Isidorus giveth the Etymologie of that word , superstition , to be a thing done , supra-statut●m , more then is appointed by the law of God , upon mens pleasures and devisings . May not God say in these cases , as sometime he spake , Quis requisivit haec de vobis , VVho hath required these things of you ? A good Intention therefore is not sufficient to prove , or make the worke to be good in Gods sight , unlesse it bee a worke or action commanded from God , or by his word approoved . For , King Saul had a good intention , or meaning , when being sent against the Amal●kites , and commanded from God to kill , both man and woman , infant and suckling ; oxe and sheepe , camell and asse ; hee , neverthelesse spared some of the Cattell , suffering the people to take Sheepe , and Oxen , to this intent , to sacrifice to the Lord. But notwithstanding this his good intention , the fact was odious in Gods sight , and because he had thus reiected the vvord of the Lord , not suffring his actions to be thereby squared and ruled , therfore also did the Lord reiect him from being King over Israel . So likewise had Vzzah a good meaning , or a good intention , when driving the Cart wherein the Arke of God was , and the Arke being shaken , and in danger of falling , hee put forth his hand to the Arke , and tooke hold of it to keepe it , from falling : yet because it belonged not unto him , so to doe with the Arke , and that he therein did an action not commanded , nor warranted unto him from God , or his word ▪ therefore , notwithstanding this his good intention , God was offended with him , and hee smote Vzzah there for his error , and there hee died by the Arke of God. The workes then which men doe of their owne heads and devisings , without Gods commandement , or approbation by his word , be not to be accounted amongst the number of good workes , in Gods censure , what faire shew soever they make amongst men , or what good meaning or intention soever they have . For , that , which is highly esteemed amongst men , is oftentimes abhomination in the sight of God , as Christ himselfe also teacheth and affirmeth . 2 But yee have further in the Papacie , workes preparative , or workes , or merits de Congruo , as yee call them , such as bee done by a man before faith received ; which ye also account good workes But , first , How can a man that is not himselfe as yet made good , bring forth any good vvorks ? for , The tree must first bee good , before it can bring forth good fruit , as Christ himselfe teacheth . Yea , good workes , and a sanctified course of life , be the fruites of righteousnesse , as S. Paul declareth : and therefore , before that a man be made righteous , and iustified by faith , hee cannot possibly bring forth these fruites of righteousnesse . Againe , the Scripture witnesseth expresly : that , VVithout faith , it is impossible to please God : How then can the workes of anie man , before faith received , please God ▪ be accepted of him , or merit anie grace or favour at his hands ? The Heart is the fountaine of all mens actions : and by faith it is ▪ that mens hearts be purified , and cleansed , as S. Peter witnesseth . Vntill such time therefore , that mens hearts bee thus clensed and purified by faith in Christ , they can bring forth no good , cleane , or pure vvorkes , but works like themselves , that is , most impure , and uncleane . For , to them that be uncleansed , and unbeleevers , nothing is pure , but even their minde and conscience is defiled , as S. Paul also directly affirmeth . And so hee saith againe of all the corrupt naturall men in the world , untill they bee regenerated , converted , and iustified in Gods sight by faith , they be such as have all gone out of the way , they are all become unprofitable , there is none that doth good , no not one . Not without good cause therefore , hath S. Augustine before told us , that all the workes of Infidels , and Heathens , and even the Morall vertues of the Philosophers , as they were done , and performed by them that had no beliefe in Christ , were no good workes in Gods sight , but Splendida peccata , glittering sinnes : Yea , hee hath told us expreslie : that , Good vvorkes do follow him that is before iustified , and doe not goe before him that is aftervvard to be iustified . And againe he saith : that , faith goeth before , that good vvorkes may follow : neither are there ( saith he ) anie good vvorkes , but those that follovv faith going before . And therefore touching Cornelius the Centurion , whose praiers to God , and Almesde●des , be much commended , before he was baptised , ( whose example , the Rhemists , and other Papists , alledge in this case ) the same S. Augustine giveth a sufficient answere thereunto , saying : That hee did not give Almes and Pray , without some faith . So likewise testifieth Beda , and that out of Gregorie : that , Non virtutibus ad fidem , sed fide pertingitur ad virtutes &c. Men attaine not to faith by vertues , but to vertues by faith , as S. Gregorie expoundeth it : For Cornelius ( saith he ) vvhose almes before baptisme ( as the Angell witnesseth ) be praised , came not by vvorkes to saith , but by faith to vvorkes . And againe he saith : Hee had faith , vvhose prayers and almesdeeds could please God. So that at this verie time of his Prayers and Almesdeedes , hee beleeved in the Messias , albeit , most true it is , that hee did not then so well know Christ , or so firmely beleeve in him , as hee did afterward by the ministerie of Peter . 3 The merits also de Candigno ( as the Popish Church calleth them ) be not to be reckoned in the number of good works : yea , this conceit and opinion of Merit , is it that poysoneth and marreth the vvorkes , so that they are not reputed in Gods sight and censure to be good , but bad and odious vvorks , that be done with that affection , and to that end . For , even those good workes that be done , after grace and faith received , and by a man regenerate and Iustified , doe not merit or deserve salvation , or eternall life : because in the best works , that men regenerate , or sanctified persons doe , is some humane frailtie , defect , or imperfection intermingled ; for which defects , they are to crave pardon at Gods hand , and not to stand upon the merit of them . VVee are all ( saith Esay ) as an uncleane thing , and all our righteousnesse is as filthy raggs . If thou , O Lord , shouldst straitely marke iniquitie ( saith the Psalmist ) O Lord , vvho shall stand ? But there is mercie vvith thee that th●u maist be feared . In many things vvee all offend . ( saith S. Iames ) And therefore well saith S. Augustine ; Vae universae iustitiae nostrae si remota misericordia Iudicetur : VVoe to all our righteousnesse , if it be iudged , mercie being laid aside . The vvages of sinne ( saith S. Paul ) is death : But the gift of God is eternall life , through Iesus Christ our Lord. Note that hee calleth Eternall l●fe , not the wages , or merit of Men , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , The free gift of God , bestowed gratis , without anie purchase , merit , or desert of ours : albeit ▪ Iesus Christ our Lord , purchased it for us , and paid a great price for it in our behalfe : through vvhom , and whose merits it is , that we obtaine it . Hearing ( saith S. Augustine ) that death is the vvages of sin , vvhy goest thou about , O Thou , not Iustice of man , but plaine pride , under the name of Iustice , vvhy goest thou about to lift up thy selfe , and to demand Eternall life ( vvhich is contrarie to death ) as a vvages due ? Chrysostome also upon this place speaketh thus : Hee saith not eternall life is the revvard of your good vvorkes ▪ but eternall life is the gift of God : That he might shevv , that they are delivered , not by ●heir ovvne strength or vertues , and that it is not a debt , or vvages , or a retribution of labours , but that they have received all those things freely of the gift of God. Theodoret likewise , upon this place observeth , that the Apostle saith not here , revvard , but , gift , or grace : for eternall life is the gift of God : for although a man could performe the highest and absolute Iustice , yet eternall ioyes , being vveighed vvith temporall labours , there is no proportion . And so saith S. Paul himselfe , that , The afflictions of this life , non sunt Condignae , are not vvorthy the glorie that shall be shevved unto us . It is true , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , merces , a revvard , is promised to those that doe good workes , but it is ( as before is shewed ) merces ex gratià non ex debito , a revvard of grace or favour , and not of debt or desert , as even S. Paul himselfe distinguisheth . So that God giveth the Crowne of righteousnesse , not to the merit or worthines of our workes , but to the Merit or Worthines of Christ , and as due to us by his promise onely freely made unto us in Christ. The Crowne therefore of eternall life , is of mercie and favour in respect of us , but of Iustice and desert , in respect of Christ , who hath purchased it for us by his merits and worthines . Wherefore S. Augustine saith well : that fidelis dominus , qui se nobis debitorem fecit , non aliquid a nobis accipiendo , sed omnia nobis promittendo : The Lord is faithfull , who hath made himselfe a debtor unto us , not by receiving anie thing of us , but by promising all things unto us . Againe he saith : Non dicimus Deo , Domine redde quod accepisti : sed redde quod promisisti : VVee say not to God , Render that , O Lord , vvhich thou hast received of us , but render or give that vvhich thou hast promised , Againe he saith : That God crovvneth his ovvne gifts , not our merits , vvhen he crovvneth us . What vvorthinesse soever then is in us , it is by Gods acceptation , and his accounting of us to bee such , in , & through Christ , & not by reason , or in respect of any of our owne personall merits , or worthinesse . For , vvhat hast thou ( saith S. Paul ) that thou hast not received ? and if thou hast received it , vvhy dost thou glorie , as though thou hadst not received it ? The gifts and graces of God in a man , should make him humble , and thankefull ; and not make him proud , as though he deserved them , and a great deale more , by reason of them . If a man give another 100. l. which hee useth well ; doth hee thereby deserve , or can hee therefore claime , as of merit or dutie , to have at that mans hand , 100000. l. ? Men , for good works and benefits done , may deserve praise and thankes amongst men : but what man , by doing of his dutie , deserveth praise or thankes at Gods hand ? or , What Servant , for doing his Masters service and commandement , can thereupon claime to be his Masters heire ? VVhosoever glorieth , should glorie in the Lord : as S. Paul teacheth . But if men doe merit , then have they somewhat of their owne , wherein to glorie : But God alloweth no matter of glorie in men , with him , or in his sight : neither have they , indeed , anie matter of glory in them : because , whatsoever graces , or goodnes men have , they have received it of God , to whom they ought to bee thankefull , and for which they stand bound to performe all manner of dutie unto him . So that how much merit men take to themselves , so much doe they detract from the merits of Christ , and so much praise , glorie , and thankes doe they pull from God , to whom all praise , glorie , honour , and thankes rightly and properly belong , and are to be rendred . Yea , the Kingdome of heaven is a reward , infinitely above the value of all mens workes , and therefore must needes bee given of grace , and cannot be merited by men . But against mens merits , and their workes of satisfaction , whereby they intend to satisfie Gods wrath and Iustice for sinnes ( which is onely satisfiable by the death and sufferings of that Immaculate Lambe , Christ Iesus ) enough hath beene before spoken , and therefore I here forbeare to speake anie further of them . 4 But in this matter of vvorkes , this is not to be passed over , or omitted , that they also hold workes of Supererogation , ( as they call them ) whereby they say , Men doe more then they are bound unto by Gods Commandements , and so doe merit , not onely their owne salvation , but the salvation also of others , or something toward it . Can these be accounted good vvorkes , or that be held for a good and right religion , wherin such monstrous things be taught and maintained ? It is more then anie meere man is able to doe , perfectly and exactly to keepe and performe the vvhole lavv and Commaundements of God : for so S. Paul himselfe expreslie affirmeth it , to be a thing impossible , because of the vveakenesse that is in all sinnefull flesh : and so have the ancient Fathers likewise before testified and taught . Why then doe these men talke of doing all , and more then all the Commaundements of God ? Indeed , if anie thinke to come to heaven by Doeing ( as he in the Gospell did ) the Ansvvere which Christ gave in that case is right and fit for him : that , Hee must keepe the Commandements : for Moses describing the righteousnesse vvhich is of the Lavv , saith : That the man vvhich Doth those things shall live by them : But the righteousnesse vvhich is of faith , speaketh ( as S. Paul sheweth ) on another fashion , and consisteth in a firme beleeving in Christ : For Christ , who performed the law for us ( it being a thing impossible for us to doe ) is the End , or accomplishment of the Lavv , for righteousnesse to everie one that beleeveth , as hee there againe affirmeth . And yet must none therefore hereupon conclude God to bee Cruell , Tyrannicall , or uniust , in giveing such a Law as is impossible for men to keepe : for at the first , before the fall and transgression of Adam , it was possible , and the Impossibilitie that is now of it , is not through anie default of the Law , or of God , the giver of it , but through the imbecillitie and weakenesse , which men have brought upon themselves , by meanes of that Transgression . Neither was the law afterward given to anie such end , that men should be able exactly and perfectly to fulfill it : and by such fulfilling of it , to have eternall life : but to shewe us how farre wee are fallen from that ability and puritie wee received in our first Creation , and to discover and make knowne our sinnes and transgressions , both originall and actuall , and the wrath and curse of God due unto us for the same ; and so to drive and bring us unto Christ the Saviour and Redeemer . This is one chiefe use of the Law , as S. Paul hath before declared . Another use of the Law , as touching the tenne Commandements , is , that wee should walke in the obedience of it , to the uttermost of our power ; although we shall never be able , during this life , fully and absolutely to keepe and performe it , by , and in our owne persons . In all this , I am sure , there is no crueltie , tyrannie , or iniustice . Yet , we must , as I said before , endeavour to the uttermost of our powers ▪ to walke in it , and to doe all manner of good workes , although not to that end , to expect Iustification or salvation , by that meanes , yet to other ends and purposes : as namely , first , to shew our obedience , dutie , and thankefulnesse to God , for all his favours and benefits bestowed upon us : For as S. Paul saith : God hath ordained good workes , that vvee should walke in them . Secondlie , that by those good workes , and a Godly conversation , VVe may make our calling and election sure to our selves , as S. Peter teacheth . Thirdly , that , Other men , seeing our good workes , may thereby be also occasioned and moved , to glorifie God our heavenly father , as Christ himselfe declareth . So that there bee , as you see , other good ends , why men should observe ( so much as is possible ) Gods Law and Commandements , and why they should doe all manner of good workes , though they repose no confidence of merit , or hope of Iustification or salvation therein . Howbeit , the Rhemists endeavour to prove workes of Supererogation : First , by that which was laid out , over and beside the two pence , for the recovery of the vvounded man ( in Luk. 10.35 . ) but the doing of that was cleerely a worke and dutie of Charitie , and therefore commanded , and consequently , could not bee a worke of Supererogation . And as touching the other Text of 1. Cor. 9 ( which the Rhemists likewise alledge ) where S. Paul would not bee burthensome or chargeable to the Church of Corinth , for preaching the Gospell unto them , which neverthelesse he might have charged : himselfe sheweth the reason why he did forbeare , and abridge himselfe of the use of that power and libertie amongst them : namely , because hee vvould not give anie hindrance to the Gospell of Christ. Vers. 12. and because hee vvould not abuse his povver in the Gospell , vers . 18. and because a necessitie vvas also put vpon him to preach the Gospell , ( vers . 16. ) whether he had allowance of the Church , or no allowance . This therefore was also a dutie in S. Paul the Apostle , in this case , to preach the Gospell thus frankely and freely , rather then it should not be preached at all : or , rather then the Gospell should be hindred , or receive obloquy anie way : and consequently , they appeare to bee intolerable , and super-arrogant vvorkes , of Supererogation , which bee maintained in the Papacie . CHAP. VII . Concerning Predestination , and assurance of Salvation : and that being rightly understood , they Inferre no manner of Licentiousnesse , or Impietie , but the cleane contrary . BVt they proceede , challenging our Religion further , to be a religion tending to licentiousnesse , for that it teacheth Predestination , and assurance of Salvation in some persons : which they also call , Presumptuous Doctrine . But , first , even the Papists themselves , aswell as the Protestants , doe teach , that there is a Predestination Secondly , in the Doctrine of Predestination , it being rightly and discreetely delivered , there is no danger , or inconvenience , but much conveniencie , sweetnesse , comfort , and profit comprised . Yea , why hath God revealed , & published it in his word , but to the end it should be knowne ? And ( that no man might carpe against it ) S. Paul sheweth , that which all reason , as well as Religion alloweth : namely , that God , the maker of us all , hath ( at least ) as much authoritie and power , over all men , his Creatures , to doe , dispose , and ordaine of them , at his pleasure , as the Potter hath over his Pots , or over the clay , whereout he frameth or maketh them , especially after that the whole lump of mankind was fallen in the transgression of Adam . Hath not the Potter ( saith he ) povver of the clay , to make of the same lumpe , one vessell to honour , and another to dishonour ? And hee further addeth , saying : VVhat if God vvilling to shevv his vvrath , and to make his povver knovvne , suffer vvith long patience the vessels of vvrath , fitted to destruction ? and that he might declare the riches of his glorie , upon the vessels of mercie vvhich he had before prepared unto glorie ? In which words yee see , that some , upon the fall of Adam were left in their sinnes , and so bee vessels of vvrath , fitted to destruction , through their owne sin and corruption : and that other some be vessels of mercie , and such as God , notwithstanding their fall and corruption , hath prepared to glorie . But to shew this matter further , and withall to cleare it of all licentiousnes , and impietie : doth not S. Paul say thus ? VVhom God hath predestinated , them also hee called : and vvhome he called , them also he iustified : and vvhom he iustified , them also he glorified . Here you see expresse mention made of Predestination of some unto glorie : and withall you see that those which be thus predestinated unto glorie , bee the men , that be afterward at some one time or other of their life , effectuallie called and Iustified ( and consequentlie sanct●fied ) and at last , come to be glorified : and therefore they bee , and must needs be , such as live , not a wicked , dissolute , and licentious , but a good , godly , and holie life , after that they bee once so effectually called . But yet further , S. Paul speaketh thus to the chosen people of God : Yee are all the children of light , and the children of the day : vvee are not of the night , neither of darkenesse : Therefore let us not sleepe , as doe other , but let us vvatch and be sober : for they that sleepe , sleepe in the night , and they that be drunken , be drunken in the night : but let us that are of the day be sober , putting on the brestplate of faith , and loue ; and the hope of salvation for an helmet : For ( saith hee ) God hath not appointed us unto vvrath , but to obtaine salvation , by the meanes of our Lord Iesus Christ , vvhich died for us . In which words you see , that although some bee appointed to wrath , yet othersome bee appointed to obtaine salvation , by the meanes of their Lord Iesus Christ , vvhich died for them : and these which were thus predestinated , and appointed , not to wrath , but to Salvation , he sheweth , that even for this verie cause , they should be the more vigilant , warie , and circumspect , ( as touching their lives and conversations ) to walke as Children of the light , and of the day , and not to be like unto those that be appointed to wrath , and be of the night , and of darknesse . Againe , S. Paul in his second Epistle to the Thessalonians , speaking of some , To whom God sent strong delusion to beleeve lies ( that they might all be damned which beleeved not the truth , but had pleasure in unrighteousnes ) distinguishing those that were of the Elect number from them , he saith thus : But wee ought to give thanks alway for you , brethren , beloved of the Lord , because that God hath from the beginning chosen you to salvation : And there hee sheweth further , how after this their election , they be brought to salvation , namely , through sanctification of the spirit , and beleefe of the truth . So that you here still perceive , that all bee not elect to salvation , but some onely : and that those that be thus elected , bee such as bee afterward sanctified by the spirite of God , and beleeve the Gospell and word of truth , and so come in the end to the salvation appointed for them . S. Paul againe , to the same effect , in his Epistle to the Ephesians , saith thus : Blessed be God , even the father of our Lord Iesus Christ , which hath blessed us with all spirituall blessings , in heavenly things in Christ : as he hath chosen us in him , before the foundations of the world , that wee should be holy , and without blame before him , in love . In which words you likewise see , that not all in a generalitie , but some onelie bee elected : and that those which be thus ordained , and elected to life and salvation , were ( in Gods purpose and decree ) so ordained , and elected , antequam iacerentur fundamenta mundi : before the foundations of the world were laid : But then here observe withall , that those which be thus elected , and predestinated of God to Salvation , bee not so predestinate , and elected , to the end , they should live licentiously , wickedly , or carelesly ; but to the end , They should be holy , and without blame before him , in love : for so be the very direct words of the Apostle . Wherefore it is apparant , that S. Paul , from this matter and doctrine of Predestination , and electing of men to salvation , gathereth , not anie argument of Licentiousnesse ( for neither can such argument from thence be rightly deduced , what soever Atheists , Papists , or others thereupon untruly inferre ) but cleane contrariwise , from hence , he gathereth ( as likewise all the rest of Gods children doe ) matter to blesse , praise , and thanke God , for ever , and ever ▪ and therby provoketh men , to shew forth the fruites of that their thankefulnesse , by a continuall godly life , and an holy conversation . For , indeed , what will move a man to thankfulnesse , and to shew his obedience towards God , both in his thoughts and affections , and in his words , and in his workes , and everie manner of way , if his election to salvation , decreed and purposed with God before the foundations of the world were laid , will not moove him unto it ? seeing hee was then in Gods hand , to have disposed of him , as of a vessell , either to honour , or dishonour , at his owne good and free pleasure ? there being then no matter of merit or desert in him , why God should cho●se him more then another ? yea , at that time of his ordaining and appointing of him to salvation , hee might , if hee had so pleased , have otherwise disposed of him , and might have left and refuse● him ( as he did others ) to goe with them to everlasting wrath , and eternall horrour and damnation . Infinite and unspeakeable therefore must such a one needes conceive the love of God to be towards him , in this case , and such as can never be suficiently magnified . Yea , thus againe from this predestination and election of God , doth S Paul in his Epistle to the Colossians likewise inferre , ( as it is indeed most forcible thereunto ) matter of argument to perswade to all Christian vertues , and to all godlines and holines of life : for thus he saith : Novv therefore as ●he elect of God : holie , and beloved , put on tender mercie , kindenes , humblenes of minde , meekenes , long suffering , forbearing one another , and forgiveing one ano●her , if anie man have a quarrell to another : even ●s Christ forgave you , even so doe yee &c. Marke here also , how from this that they were the Elect of God , he gathereth this Argument to perswade to all goodnes , godlines , and Christian vertues . And so likewise doth S. Peter also frame an Argument from thence to perswade to all holinesse of life . Yee ( saith hee ) are a chosen generation , a royall Priesthood , an holy nation , a peculiar people , that ye should shevv forth the vertues of him , that hath called you out of darkenes , into his marveilous light . By all which you see , I hope , sufficiently , that out of this doctrine of Predestination , can no Argument for licentiousnes , or carelesnes of life , be rightly deduced , but the cleane contrarie . For although God hath predestinated and foreordained , what shall become of all men , as he hath likewise of all things else , wee are not therefore to grow carelesse and dissolute , but , all our chiefe care , studie , & endeavour should be this , namly to examin our selves , our harts & waies , affections & works , & thereby see , whether we be of the number of those that be elected & predestinated to salvation , yea , or no : And if wee finde that we are , therin to reioyce , with powring forth everlasting praise and , thankes unto God , for so speciall , ineffable and incomparable a favour , and during all our life , to shew forth the fruites of that thankefulnes , by a continual endeavour to walke in the waies of God , & godlines . And if anie , upon examination of himselfe , doe not yet finde the marks & tokens of Gods children within him , and of such a one as is predestinated to salvation , hee is not therefore to be discouraged utterly , or to dispaire , but to know , that he may be for all that , of the number of Gods Children ( if hee neglect not to use the meanes , which God hath appointed in that case ) inasmuch , as , God may hereafter , at some one time or other , before his death , call him to faith , and repentance , and regenerate and sanctifie him by his spirit , & so testifie and make known the same unto him . For as it is true , that VVhom God hath predestinated , them also hee calleth : so no lesse true is it , that God hath also set his appointed times and meanes , when and how he will call them unto himselfe , whom hee hath so predestinated : which thing , Christ Iesus also himselfe sheweth , in the Parable , namely , that some were called verie soone , and at the third hower , some at the sixt houre , some at the ninth , and some at the eleventh hower : and some are called , even at the last houre , as was the Theefe , crucified with Christ. So that God calleth some earely and betimes in their youth , and some in their riper , and elder yeares , and some not till their old age , and latter dayes of their life , and some not till the verie last houre of their daies : and consequentlie , so long as life remaineth , there is a possibilitie for men to be called : and therefore no reason is there why anie should despaire , ( as likewise , none ought rashlie , or unadvisedly to presume ) upon this doctrine . 2 Now then to shew unto you the truth of that other point ( as being an appendant hereunto , namely , that even in this life , a man may come to be assured , that hee is one of the number of those that be elected and predestinated to eternal life and salvation : consider first , what S. Peter writeth , saying : Brethren , give diligence to make your calling and election sure : for if yee doe these things , yee shall never fall . Here you see it precisely and directly taught by S. Peter , that men not onely may , but ought so farre to endeavour , namely , to make their calling and election sure to themselves : And he there further sheweth them , how they may attaine unto this assurance , namely , by having , doing , and using of those excellent christian vertues , and courses he there mentioneth . Againe , doth not S. Paul speake thus in plaine tearmes ? Try your selves , vvhether yee bee in the faith or no : Examine your selves , Knovv yee not that Christ Iesus is in you except yee he reprobates ? Where hee likewise declareth , that all that be sound Christians may , by good triall and examination of themselves , finde , perceive , and Know , that Christ Iesus is in them , and that they belong unto him . This confidence , knowledge , and assurance had that holy man Iob , for thus he saith : I am sure that my redeemer liveth &c. & though , af●er my skin , vvormes destroy this bodie , yet shall I see God in my flesh : vvhom I my selfe shall see , and mine owne eies shal behould , and none other for me . Yea , this perswasion , and assurance had also S. Paul , and not only He , but all the rest of Gods Children have likewise this confidence and assurance : for thus hee speaketh in the name of them all : VVho shall separate us from the love of Christ ? shall tribulation , or anguish , or persecution , or famine , or nakednes , or perill , or sword ? as it is vvritten ; For thy sake are vvee killed all the day long : vvee are counted as sheepe for the slaughter : neverthelesse , in all these things , vve are more then Conquerors , through him that loved us : For , I am perswaded ( the words of your Translation , declaring the same thing , be , Certus sim , I am sure , or I am assured ) that neither death , nor life , nor Angels , nor Principalities , nor powers , nor things present , nor things to come , nor height , nor depth , nor any other creature , shall be able to separate us , from the love of God , which is in Christ Iesus our Lord. In these words you see , that S. Paul speaketh not onely in the singular , but in the plurall number , and consequently , of others aswell as of himselfe , even of all the elect people of God , that they all , aswell as he , at some one time or other of their life , have this strong confidence , and unremoveable assurance , that nothing shall be able to separate Them from Gods love toward them in Christ. For he saith againe , that as many as are led by the spirit of God , they are the sonnes of God. And againe he saith : That spirit beareth vvitnesse with our spirit , that we are the children of God. Who then having that spirit within him for a Witnesse , can make anie doubt of it ? Likewise speaketh S. Iohn , saying , Hereby know vvee , that vvee dwell in him , and hee in us , because hee hath given us of his spirit . For by that spirit it is , that VVee know ( as S. Paul againe witnesseth ) the Things that bee given to us of God. But S. Iohn saith againe thus : Dearely beloved , Now are vve the sonnes of God , but yet it doth not appeare , vvhat we shall be : But vvee know , that when he shall appeare , vve shall be like him : for vvee shall see him , as he is : and every man that hath this hope in him , purgeth himselfe , even as He is pure . Marke here still , that hee saith , they Know it : and therefore it is no uncertaine opinion , or doubtfull hope , but an assured hope , or hope with assurance . Which assured hope , or knowledge of their owne salvation , whosoever have by the testimonie of Gods spirit within them , wee see here by this expresse testimonie of S. Iohn , that they are not idle , negligent , carelesse , and licentious persons , but such as continually labour & strive against their owne corruptions , and defilements , and so to be purged more and more from them . Farre therefore from carelesnesse , and licentiousnesse , doth also this doctrine touching assurance of salvation , appeare to be . For not everie one that saith he is assured of it , is , by and by assured , but this is a matter , as you see , that requireth a great triall and examination of a mans selfe , and is ioined with a continuall care , desire , striving , and endevouring , to walke in the commandements , and waies of God : it being in verie deed , the most comfortable ▪ ioyfullest , and highest step of Christianitie , and the Summum bonum , or chiefest felicitie , that anie man can reach to , in this life : For , this causeth a Ioy , even a True Ioy to the heart and soule of a man , and such a Ioy as cannot be expressed . But then you aske , how he is sure of continuing & persevering in the way of godlinesse , unto the end : for you obiect , that the godliest man that is , often sinneth , and may fall . Whereto , I answer , that most true it is , he often sinneth and falleth , but God still rais●th him up after his falls , by a godly sorrow and a true Christian repentance for those sinnes , and by amendment of life afterward : so that such a one neither doth , nor can finally fall , or perish : for as it is written in the Psalme , Though he fall , he shall not be cast off : for the Lord putteth under his hand . to raise him up againe . And so saith Solomon also , that the lust man falleth seven times , but , he riseth againe . And these things be spoken of him that is a lust and righteous person indeede , and not of an Hypocriticall and counterfeit person , or of such a one , as onely in his owne opinion , or in the opinion of others , is a righteous person , and not so in verie deed , nor in the sight of God. For he that is a righteous person , onely in his owne opinion , or in the opinion of other men , and not so in verie deed , may fall utterly and finally away , and then shall not all his former righteousnesse , that hee had in his owne supposall , or the supposall of others , be mentioned or regarded , as the Prophet Ezechiel sheweth . And so also doth Christ himselfe speake of s●me , which when they have heard the word of God , receive it , at the first , with a kinde of Ioy , & for a while beleeve , but in time ostentation , they go away , because the word of God was sown in them , as in stonie ground , which , for want of sufficiēt moisture , & deep rooting , withered , & in fine utterly decaied . But this temporarie faith which lasteth but for a while , is not the faith of Gods elect , nor the true , lively , iustify●ng faith , heretofore mentioned . For this true , lively , iustifying faith , never utterly fadeth , nor falleth away , but the man that hath it , is like a Tree planted by the rivers of vvaters , that will bring forth her fruit in due season , vvhose leafe shall not fade , as it is said in the Psalme : and he is the good ground , into which the seed of Gods word is not onely sowen , and received with Ioy , but kept also , and which having moisture sufficient , and being deepely rooted , persevereth and continueth unto the end , bringing forth fruit with patience . And therefore also doth S. Paul say , that , Men continue or persevere , that be grounded and stablished in the faith : which kinde of grounded , stablished , and iustifying faith , whosoever have , most certaine it is , that they shall be glorified and saved ; ( for so S. Paul hath before expressely told us , that vvhom God iustifieth , he also glorifieth ) and consequently , they must needes have perseverance unto the end . This is also further witnessed , where S. Paul saith againe expresly of them : that Iesus Christ shall confirme them unto the end . And againe hee saith : Faithfull is he that hath called you , vvhich vvill also doe it . And so likewise testifieth S. Peter , that all Gods elect , are kept by the power of God , through faith , unto salvation . They then having so strong a Keeper , as the power of God , to support , uphold , and preserve them , untill they arrive at the Haven of all happinesse , namely everlasting salvation : what doubt can bee made of their perseverance and continuance to the end ? for none can pull them out of his hand , as Christ himselfe witnesseth . And therefore doth S. Paul speake confidently in the person of all Gods elect , being iustified and sanctified persons , in this sort : VVe know , that if our earthly house of this Tabernacle vvere dissolved , vvee have a building from God , that is an house not made vvith hands , but eternall in the heavens . Marke that he saith , they Know it . And thus againe it is said in the Epistle to the Hebrewes : Call to remembrance , the dayes that are passed , in vvhich after that yee had beene enlightened , yee endured a great fight in afflictions , partly vvhilest yee vvere made a gazing stocke , both by rep●●ches and afflictions , and partly , vvhilest ye became companions of 〈◊〉 vvhich vvere so tossed too and fro : For both yee sorrowed vvith me for my bonds , and suffered vvith Ioy the spoyling of your goods : knowing in your selves , that ye have in Heaven , a better and an enduring substance . Observe here still , that hee saith , they Knew by a testimonie within themselves , ( namely by the testimonie of Gods spirit within them , ( which is therefore called the Earnest of that their Inheritance ) that the same heavenly Inheritance , and ever enduring substance ▪ did belong unto them . And so againe testifieth S. Iohn , saying thus : These things have I vvritten unto you , th●● beleeve in the name of the Sonne of God : that yee may know , that yee have eternall life . Note that he here againe saith , that Gods people are to Know , that they shall have Eternal life . And he further saith : that , If vve receive the witnesse of men ▪ the witnesse of God is greater : For this is the witnesse of God ▪ which he testifieth of his Sonne : He that beleeveth in the Sonne of God , hath the witness in himselfe : He that beleeveth not God , hath made him a lyar , because hee beleeved not the record , that God witnessed of his Sonne . And this is the record , that God hath given unto us eternall life , and this life is in his Sonne : Hee that hath the Sonne , hath life , and he that hath not the Sonne of God , hath not life . And againe it is written : that , Hee that beleeveth in the Sonne , hath everlasting life : and hee that obeyeth not the Sonne , shall not see life , but the vvrath of God abideth on him . And againe , Christ Iesus himselfe saith : Verily , verily , I say unto you : Hee that beleeveth in mee , hath everlasting life . And sundrie other such promises there be . That man then which considereth these promises of Eternall life , to as manie as be Beleevers in Iesus Christ , and that withall by good examination findeth himselfe firmely to beleeve in him , and to have that true , lively , and iustifying faith , can no way doubt of his everlasting salvation , except ( which were most impious and detestable ) he will doubt of the truth of that which God hath spoken , and promised , and that so often , and so earnestly , yea , as with an Oath , & with so vehement an asseveration . For , ( as it is further written , in the Epistle to the Hebrewes ) God vvilling more abundantly to shew unto the heyres of promise , the stablenesse of his Counsel , bound himselfe by an oath : that by two immutable things ( vvherein it is impossible that God should lye ) vve mig●●● have strong consolation , vvho have our refuge to hold fast the hope that is set before us , which vve have as an Anchor of the soule , both sure and stedfast . Where , beside all the former testimonies , you perceive verie plainly , that the hope of Gods elect , in this life , is not an uncertaine or doubtfull maner of hope , ( as the Rhemists and other Papists would make it ) , but an assurance , or hope without anie doubting or feare of being frustrated : for it is here called , Animae Anchora tuta , ac firma : The Anchor of the soule , and such and Anchor , as is Sure and stedfast : so that there is no feare or doubt to be had of it . Yea what feare , or doubt , can there be of this matter , when it here appeareth , that , GOD , both by promise , and , oath ( two immutable things , in either of which it is impossible that he should lie ) hath tied and bound himselfe unto us , to the end wee should have this assured and strong consolation . And therefore would S. Iames also have the faith of a Christian , to be without anie doubting , or , wavering at all . And likewise the Epistle to the Hebrews , and to the Romans , requireth in everie true Christian , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ an Assurance of faith , and such a strong faith , as is without anie doubting , staggering , distrust , or wavering : for so S. Paul sheweth by the example of Abraham . I grant that if a man looke but upon himselfe , and go no further then to himselfe , and his owne demerits , hee shall therein finde matter sufficient and abundant , to condemne himselfe : but if , renouncing all confidence in himselfe ( as he ought ) he finde himselfe to be a firme beleever in Christ , and so consider himselfe as he is in Christ Iesus , the Saviour , and remembreth withall , Gods immutable promise of eternall life , to as manie as have that firme , true , and lively faith , in him ; hee cannot ( as I said before ) but rest assured of his salvation , except ( which were most abominable ) he will make God a liar . It is true , that even Gods children , sometimes , are cast into Dumps , and very great perplexities , and have not their consolation and faith , at all times strong alike : but yet as God still raiseth them after their falls , so doth he also , in his good time , remove againe , all those doubtfull perplexities , distrusts , and dismayes , and maketh their faith , at last , so strong and eminent , as that the power and gates of Hell it selfe , be not able to prevaile against it . For , Gods children ( which not onely heare the word of God , but be carefull also to doe it ) be , by Christ Iesus himselfe , likened to the vvise man , that built his house upon a Rocke , and the raine fell , and the floods came , and the vvindes blew , and beat upon the house , but it fell not , because it vvas builded ( not upon the sands , but ) upon a sure Rocke . Whereby we see , that whatsoever stormes doe arise , or windes and tempests doe come upon Gods children , yet God supporteth them , and maketh them to stand , for all that , invincible . Yea , they are , in the end , more then Conquerors ( as S. Paul speaketh ) through him that loved them . Howbeit , it is a good Caveat and admonition against rash Presumption , and arrogant and deceitfull confidence , which S. Paul giveth , saying ; Let him that thinketh he standeth , take heed lest he fall : for a man may thinke himselfe to stand , when he standeth not , & so may easily deceive himselfe , if he take not verie good heed . And therefore doe both those Apostles , S. Paul , & S. Peter , require a great search , triall , and examination , diligence , and endevour , to be used in this matter , that so , men , through an overweening conceit , or false perswasion , deceive not themselves . It is true likewise , that Gods elect and sanctified people , are to vvorke out , that is , to proceed , or , to goe on forward , in the race of their salvation , vvith feare and trembling , ( as S. Paul admonisheth ) to make them the more carefull and watchfull over themselves : but this trembling in the presence of Gods great , powerfull , and incomparable Maiestie , and this awfull feare , which they beare , and are to beare unto him , doth not hinder , but doth rather affirme , and confirme , this assurance of salvation before spoken of , within themselves . For the feare toward God , which all Gods children have , and are to have , is not a slavish or servile feare , such as Reprobates and Divels have , which is onely in respect of punishment , torments , and of condemnation ●nor anie such feare , as is ioyned with a continuall distrust , and doubting of Gods love : but it is a filial feare , such as kinde , well natured , and dutifull children beare to their fathers , and such a feare as is mingled with faith , and with a sense and feeling of the love , even of the everlasting love of God toward them , in Christ Iesus . For which cause , S. Paul saith expressely : that , They have not received the spirit of Bondage , to feare any more , but the spirit of Adoption , vvhereby they cry , Abba , Father . So that such is the feare ( ioyned with faith and love ) that is in Gods Children , as that they have neverthelesse in the end , Bouldnesse , even in the day of Iudgement , as S. Iohn expreslie testifieth : for , if God be on their side , vvho can be against them ? And sith God hath iustified them , who can condemne them ? Yea , who can lay anie thing to their charge , as S. Paul speaketh ▪ and in an holy and heavenly sort , exulteth and triumpheth ? But all this while , doe you not perceive how miserable the popish Church is , wherein no such faith or confidence is to be found , but at the most , no better but doubtfull or uncertaine hopes , which yeeld a verie poore , or no comfort to the soule of a man ? CHAP. VIII . Concerning Reprobation : wherein Gods doings , and the Doctrine of the Protestants , bee justified , against Objections , Cavills , and Calumnies of Adversaries . THat there is a Reprobation , aswell as an Election , is a thing manifest : for , S. Paul saith of some : that , God hath delivered them up unto a Reprobate minde , to doe those things vvhich are not convenient , being full of all unrighteousnes , fornication , wickednes , covetousnes , malitiousnes &c. Hee saith againe of some : that they bee abhominable , and disobedient , and to everie good worke reprobate . And again he saith of some , that they be men of corrupt mindes , and reprobate concerning the faith . Yea ( if there were nothing else ) the verie terme of Electing some unto salvation , importeth that there is a Reprobation , or refusal of the rest that were not Elected . For what is Election ( if you well observe the force and nature of the word ) but the choosing or singling out of some from the rest ? so that Reprobation , is the opposite or contrarie to Election , as Damnation is the opposite or contrarie to Salvation . To be a Reprobate then is nothing else , but to be refused or reiected as touching salvation , or not to bee elected thereunto . For the better understanding whereof , wee must know , that God made Adam , good and righteous , in the beginning ; but he afterward , through the temptation of the Divell , and his owne consent thereunto , fell from that his Integrity and puritie , and so all Mankind , being inclosed in his loynes , fell togethet with him and in him : for , In him all sinned , as S. Paul expreslie affirmeth , and were all by nature ( thus corrupted ) become the Children of vvrath , as hee likewise speaketh in another place . God beholding this fallen Lumpe of Mankind , who by this their sinne and transgression , had , all alike , deserved condemnation , was pleased neverthelesse , to take & elect some of them to salvation in Christ , and to relinquish the rest , leaving them in that their sinfull estate to goe to condemnation . And therefore be the Elect ( upon whom God was thus pleased to shew mercie ) called Vasa misericordiae , The vessells of mercie : as contrariwise , the rest , which were not so Elected , but relinquished and reiected , that is to say , the Reprobates be called , Vasa Irae , the vessells of vvrath , fitted ( as S. Paul speaketh : through their owne sinne and corruption ) to destruction . So true is it , that their perdition or destruction is of themselves : and that the salvation of the rest , namely of the Elect , is of God , and of his meere grace and bountie . For , as the Elect , bee elected in Christ , and given to him , to bee redeemed and to bee saved from Wrath , and the curse of the Law : and bee therefore in the times appointed of God , quickened , renevved , regenerated , iustified and sanctified , and so come in the end to bee glorified : So on the other side , those that bee the Reprobates doe , after their transgression in Adam , lye dead in their sinnes ▪ without being quickened , renewed , or , regenerated , and without having anie Saviour or Redeemer appointed for them , and bee blinded in their errors , and hardened in their transgressions , untill they come at last ( through their owne default ) to their due and deserved iust Condemnation . For , as touching saving graces , the Elect onely have obtained them , but , the rest have beene hardened , as S. Paul expresly affirmeth . There is then a Remnant ( as he againe speaketh ) according to the election of grace . And consequently , not all in a generalitie be chosen , but some onely . Yea , Manie bee called ( externally , and by the outward preaching and ministerie of the word ) but for all that , few be chosen , as Christ himselfe also witnesseth . And for further proofe hereof , it is expresly said of some kinde of sinners , namely , of Reprobate sinners , that , it is a thing impossible that such should bee renewed by repentance : for which cause , it is also said of Esau , that , He found no place for repentance , though he sought the blessing with teares : And againe it is said of some : that they did not beleeve : yea , that , non poterant credere , they could not beleeve : And the reason is there yeelded : because God had blinded their eyes ( by his not giving them light ) and hardened their hearts ( by his not mollifying of them ) so that by reason of their owne naturall blindenesse and corruption ( attracted to themselves by the fall of Adam ) remayning unaltered , they could neither see with their eies , nor understand with their hearts , nor be Converted , that hee might heale them . Wherefore , not of Reprobate sinners , but of such as be unfained , true , and sound converts unto God and godlines , ( which none be , but the Elect ) is that sentence in the Prophesie of Ezechiel meant , and to be intended , which saith : that , God willeth not the death of a sinner . For if he bee not such a true convert , but a counterfeit , or one that continueth to the end in his wickednes , and unrighteousnes , shall he live ? he shall not live , sith he hath done all these abhominations , but he shall die the death , and his blood shall be upon him , saith God himselfe , by the same Prophet Ezechiel , in the verie same Chapters . In those two Chapters then of Ezechiel ( if you well consider them ) you may readily and easilie finde two sorts of sinners to be comprised and mentioned : namely , the one sort , such as turned from their righteousnes , that is , from that course of righteousnesse and godlinesse , which they seemed at first to hold , to a course of unrighteousnesse , and ungodlinesse , continuing in that wicked course unto the end : such sinners , saith God in those places , shall surely die : and the other sort of sinners , such as repent and returne by a sound conversion unto God , and unto the waies of righteousnesse persevering in those good & godly waies , unto the end , ( which none doe , but such as be the Elect ) such sinners shall not die the death , but such shall surely live , as is likewise said in the same Chapters . So that even by those two Chapters , it appeareth , that God doth will the death and destruction of some kinde of sinners . But this is yet further evident , by those wicked and ungodly sonnes of Eli the Priest : who , when their father gave them good counsell , and godly admonition , they neverthelesse , obeyed not the voyce of that their Father : because ( saith the Text ) the Lord vvould Destroy them . Observe well those words . Agreeably whereunto , S. Peter also , speaking of certaine , which stumbled at the vvord , and vvere disobedient , saith : that , they were thereunto even ordayned ▪ Againe , speaking of certaine godlesse men , hee saith : they were as bruite beasts led vvith sensuality , and made to be taken , and to be destroyed . Wherewith agreeth that of Solomon also , in his Proverbs , saying : The Lord hath made all things for his owne sake , yea even the wicked for the day of evill . And so likewise testifieth S. Iude : for , speaking of certaine ungodly men , that turned the grace of God into vvantonnesse , he saith : that , they were before of old ordeyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to this Iudgement , or , to this condemnation . By all which , it is infallibly manifest , that God seeing all men to have sinned in the transgression of Adam , hath ordained and decreed , to permit and suffer , some of them to run on in the course of wickednesse and ungodlinesse , untill they come , in the end , to their iustly deserved destruction and perdition . 2 In vaine then , and most untruly is it obiected against the Protestants , that they make God the Author of sinnes and high time it is , for all to cease their slandering of them in that behalfe . For the Protestants in their doctrine , cleane contrariwise , doe teach , that although God decreed to permit sinne , to come into the world , yet he never made it , nor was the Author or worker of it : yea God made man good at the first ; yea , all things that he made , were in their creation , very good , as is expressely written in Genesis . The corruption of man , and the sinne that came unto him , was brought in , and procured another way , namely , after his creation , by the perswasion and temptation of the Divell , that subtill Serpent , and by mans will consenting thereunto , as is likewise declared in Genesis : so that , not God , but the Divell , and man together , consenting to that temptation and perswasion of the Divell , were the Author and efficient cause of sinne in man , at the first , and so continue Authors and workers of sinne in men unto this day . And therefore is it said : that , Sathan entred into Iudas Iscariot , to stirre him up , to betray Iesus . And likewise doth S. Iames write thus : Let no man say vvhen he is tempted ; I am tempted of God , for God cannot be tempted vvith evill , neither tempteth he any man , &c. Yea it is the Divell , even that wicked Spirit , That vvorketh in the children of disobedience , as S. Paul witnesseth . And againe he saith : that , Men are ensnared by the Divell , and held captive by him , to doe his vvill , untill such time as God set them free , and doe deliver them by his grace and power . For God doth not put , instill , or infuse wickednesse into anie , but withholdeth his graces from Reprobates , and so they not onely sinne by reason of their owne concupiscence , and nature corrupted and depraved thorough the transgression of Adam , but doe further , by degrees , grow obdurate in their sinnes , and so in the end come to their iust condemnation . Wherefore , God appeareth to be , in sinnes committed , not a cause efficient , but deficient , or , wanting , in that he leaveth some men to themselves , and giveth not unto them , those sanctifying and saving graces which he giveth to his elect : For neither indeed is hee bound or compellable to give those graces to anie , but to whom he pleaseth , nor doe they properly , or , by his appointment , belong to anie but to the elect . It is true neverthelesse ▪ that God ordereth , disposeth and useth , ( as lawfully hee may ▪ ) all mens sinnes to serve his owne glorie , and good pleasure ▪ And herein is his power and wisedome highly to be admired , who can thus one of the sinnes of men , and Divels , draw matter serving for his owne glorie : as likewise most admirably he made the light to shine forth out of darkenesse . How great glorie did God get to himselfe , by that proude and mightie King ▪ Pharao , whose heart was so much and so long hardened against the people of God ? Insomuch , that himselfe saith thus of him : For this cause , have I appointed thee , to shew my power in thee , and to declare my Name throughout all the vvorld , Exod. 9.16 . Rom. 9.17 . In like sort may it be said , that for this cause , God hath appointed Divels , and reprobate men , to shew his glorie by their destruction , and in the meane time , to use their wickednesse to serve his owne ordinance . Sometimes , therefore , ( as the Schoolemen themselves doe also say ) Deus vult peccatum , n●n quatenus est peccatum , sed quatenus est poena peccati : God vvill have sinne to be done by men , not simply for the sinnes sake , but as it is to be a punishment for another sinne , formerly committed . Which point , namely , that God will sometime have one sinne punished with another , is verie evident : for God punished the Adulterie of King David , with another like sinne of Absolon his sonne , who lay openly with his fathers Concubines , and in the sight of Israel : And the Text witnesseth that God himselfe would raise up this Evill against King David ; for David did this wickednesse secretly , but I ( saith God ) vvill do this thing , before all Israel , and before the Sunne . In which Act of Absolon therefore , it is apparant , that God had to do , though not simply for the sinne sake , yet so farre forth , as it served for a requitall , or , punishment , of the sinne and adulterie committed formerly by King David , with Vriahs wife . S. Paul saith likewise , that the Gentiles when they knew God by the creation of heaven and of earth , & of all the things which they saw visibly before their eyes : yet they glorified him not as God , neyther vvere thankefull , but became vaine in their Imaginations , and their foolish heart vvas darkened : vvhen they professed themselves to be vvise , they became fooles for they turned the glory of the incorruptible God , to the similitude of the Image of a corruptible man , and of birds and foure-footed beasts , and of creeping things ▪ VVherefore God gave them up to their owne hearts lusts , unto uncleanenesse , to defile their owne bodies , betweene themselves . And he further saith : For this cause God gave them up to vile affections ; for even their vvomen did change the naturall use into that vvhich is against nature : and likewise also the men left the naturall use of the vvomen , and burned in their lust one toward another , and man vvith man vvrought filthinesse , and received in themselves such recompence of their error , as vvas meete : For , as they regarded not to acknowledge God , even so God delivered them up into a reprobate minde , to doe those things vvhich are not convenient , being full of all unrighteousnesse , fornication , vvickednes , covetousnes , maliciousnes , full of Envie , of Murder , of Debate , of Deceipt , &c. Where you plainly perceive , how even amongst the Gentiles , their not glorifying of the Creator of heaven & earth , as God , ( according to such knowledge of him , as by the creation of all things , they had received ) was punished by divers and sundrie other sinnes , into which they fell and wherin God himselfe had an hand , so farre forth as they served for recompences , requitals , or punishments , for former sinnes committed : for it is said in the Text ; For this cause , God gave them up to their owne hearts lusts &c. And againe : For this cause , God gave them up to vile affections , &c. And againe : As they regarded not to acknowledge God , so God delivered them up into a reprobate mind , to doe th●se things vvhich are not convenient , &c. In like sort it is said of some living in the daies of Antichrist , that , because they received not the love of the truth , that they might be saved , therefore God sent them strong Delusion , that they should beleeve lyes , that they all might be damned vvhich beleeved not the truth , but had pleasure in unrighteousnesse . Where you see againe , that he punisheth one sinne with another , in that he will have them , to have this strong delusion to beleeve lies , and false doctrines : For it is expressely said , that God sent this strong delusion upon them ; namely , as a punishment ( as it is indeed a most iust , and grievous one ) for their contempt of his Gospel , & neglect of his word and truth . Sometimes againe , God permitteth a sinne to be done , for the triall & proofe of his own servants and children : as was the sinne of the Shabaeans , and Chaldaeans , in the violent taking away of Iobs goods ▪ for the further triall and proofe of Iobs faith , vertue , and patience : and as is the sinne of persecution , of Gods servants , for their better triall and proofe likewise ; for so S. Peter declareth , & withall sheweth , that , Ita vult Dei voluntas : Gods vvill , vvill have it so . And sometimes againe , God permitteth sinnes to be done and multiplied by men , thereby to heape up to themselves wrath against the day of vvrath , and against the day of the declaration of the iust iudgement of God , and thereby to procure to themselves the greater damnation , as the Scriptures speake : and thus 〈◊〉 all Reprobates commit their sinnes . But sometime againe , did God permit a sinne , to the end , there might be a way made and opened , for declaration both of his Iustice , and Mercie , toward mankinde : and thus he permitted the sinne and fall of Adam , our first father . For , if Adam had not sinned , but had alwaies remained in his estate of puritie and innocencie wherein he was created , neither could Gods mercie towards anie , nor yet his iustice towards anie , have appeared in the race of mankinde : inasmuch as , where no sinne , no● sinner is , there can be no condemnation for sinne in iustice ; neither can anie mercie be shewed or exercised , but towards the miserable , and such as s●and in neede of it , and have transgressed . Although therefore God made Adam good in the creation of him , yet hee made him mutably good , that is , in such an estate , as that he might possibly fall . For which cause , he gave him free-vvill , either to stand or to fall , at his owne election . So that , there was in him a possibility to fall ; as also a possibility to have stood , if he had would : but the Divel tempting him , and he yeelding and consenting to the temptation , he then fell , thorough his owne default , as appeareth . Wherupon S. Augustine saith : that , Homo libero arb●trio malè us●● , & se , & illud perdidit : Man having ill used his free-vvill , destroyed both himselfe , and it . So that now since the fall of Adam , liberum arbitrium captivatum , non nisi 〈◊〉 peccandum valet : free vvill being captivated , i● of no force but to sinne , as the same S. Augustine affirmeth . Againe he saith : Quia peccavit voluntas , secu●a est peccantem , peccatum habendi dura necessitas ; Because the vvill had offended , there followed the sinner , an hard necessity of having sinne . And againe , he saith : that , Naturae nostrae dura necessitas , merito praecedentis iniquitatis ex●rta est : The hard necessity of our nature , arose out of the merit or desert of the before going transgression . Since the fall of Adam then ( as the same S. Augustine further saith ) Voluntas in tantum est libera , in quantum est liberata : Mans vvill is so farre forth free , as it is made free by God : For as hee saith againe ; Hominis , non libera , sed à Deo liberata , voluntas , obsequitur : Mans vvill , not free of it selfe , but so farre forth as it is made free by God , doth yeeld obedience . But yet howsoever mans Will is now become thus thrall , and captive unto sinne : yet is it free from constraint . And of this freedome in respect of constraint , it is , that S. Augustine is ever to be intended , wheresoever hee acknowledgeth men to have free VVill : and therefore doe not mistake or misunderstand him in this point . For , indeed , it is not by forcing , violence , constraint , or compulsion , but by his sweet internall motions and perswasions , that God , ex nolentibus facit volentes , of unwilling maketh men willing , as S. Augustine himselfe teacheth and affirmeth . Now , that out of the fallen Lumpe of mankinde , it was , that God shewed his Mercie to some , in Electing them to salvation , and his Iustice to othersome , in not Electing them : this is apparant ; because S. Paul saith directly , that Election is neither of the vviller , nor of the Runner , sed miserentis Dei , but of God that sheweth mercy . For which cause also , the Elect , upon whom GOD thus shewed Mercie , be called the vessels of mercy : and the rest upon whom hee shewed not this mercie , but left them ( as hee then saw them ) in their sinne and transgression , be said to be the vessels of vvrath . But as nothing commeth to passe in this world , but what God , before the world was made , decreed and determined with himselfe , either to doe , or to permit to be done : so accordingly hee decreed and determined before the foundations of the world , to permit this sinne and fall of Adam , and thereout to make this his Election of some unto glorie and salvation , in and through Christ , and to leave the rest in their sinne unto condemnation . For , that , God did decree , or , purpose to permit Adam to fall , beside the event of it , ( which doth sufficiently declare it , ) it is further evident , because S. Peter also , writing to the Elect , saith : that they were redeemed vvith the precious blood of Christ , as of a Lamb undefiled and without spot : and that he , namely Christ , vvas ordeyned before the foundation of the vvorld , but was manifested in the last times , for their sakes . S. Paul likewise testifieth the same , in his Epistle to Timothy . Inasmuch then , as both these Apostles doe thus cleerely affirme , that Christ was ordeyned before the foundation of the vvorld , to be , as he is , a Redeemer and Saviour , of all the elect , from their sinnes : ( for , for this cause it was , that he had the name of Iesus , which signifieth a Saviour , given unto him , because hee was to save his people from their sinnes , as the Angel himselfe witnesseth ) : I say , seeing Christ , was thus ordeyned , before the vvorld vvas made , to be a Redeemer and Saviour of people from their sinnes ; it must of necessitie be granted , that the fall of Adam was also decreed to be permitted , whereby men might become sinners : for by the fall of Adam it was , and not otherwise , that sinne entred and was to enter into all mankinde . Neither , indeed , needed there , nor possibly could there have beene anie Redeemer , Saviour , or deliverer from sinne ▪ unlesse sinne had first beene , and had made an entrance into the world . And therefore well doth S. Gregory say : Et quidem nisi Adam peccasset , Redemptorem , nostrum carnem suscipere nostram non oportuisset — Dum pro peccat●ribus . Deus homo , nasciturus erat : That verily if Adam had not sinned , our Redeemer should not h●ve taken our flesh upon him — Sith that for sinners it vvas , that God vvas to be become man. And to the same effect speaketh also Saint Augustine , saying : that , Melius Iudicavit de malis benefacere , quam mala nulla esse permittere : God iudged it better , out of evill , to vvorke good , then to suffer no evill at all to be . And this is further declared : for Saint Paul saith expressely ; That the Scripture hath concluded all under sinne : that the promise by the faith of Iesus Christ , should be given to them that beleeve . Againe hee saith : That , ●ll , both Iewes and Gentiles , bee under sinne &c. that everie mouth may be stopped , and that all the vvorld might be made subiect to the iudgement of God. And again , he saith : There is no difference ▪ for all have sinned , and come short of the glory of God : being Iustified freely by his grace , through the redemption that is in Christ Iesus : vvhom God hath set forth to be a propitiation , through faith in his blood , to declare his righteousnesse . Againe he saith : that , God hath shut up all in unbeleefe , that hee might have mercy on all , even upon all those , whether they were Iewes or Gentiles , whom hee so purposed to take to mercie , in and through CHRIST . By all which , you may perceive , that GOD did purpose , or , decree to permit , the sinne and fall of Adam , and for what cause and reason it was so permitted , as likewise that hee permitteth other sinnes also ; in which permission of his , his vvill is alwaies included : for against his vvill hee permitteth nothing , neither can anie thing come to passe against his will , that is , whether he will , or no : But he it is that ruleth , ordereth , and governeth the whole world ; & all things therin , and doth , both in heaven and in earth , whatsoever he pleaseth . Yea , Bonum est ut mala sint : alioquin non s●●eret deus , ut mala sint : Non sinit autem nolens utique sed volens : It is good ( saith S. Augustine ) that there should be evill or sinne : otherwise God would not suffer or permit it to bee : And verily , he permitteth it ( saith he ) not against his will , but vvith his will. Againe , hee saith : Non fit aliquid , nisi omnipotens fieri VELIT , vel sinendo ut fiat , vel ipse faciendo : There is nothing done , unlesse God WILL have it to bee done , either by suffering it to be done , or by doing of it himselfe . In like sort saith Hugo : that when God doth good , and permitteth evill , his will appeareth in both : Quoniam esse vult quod facit , aut permittit : Because he will have that to be : vvhich hee either doth , or permitteth to be done . Deus vult esse malum , & in eo , non nisi bonum vult : God doth vvill evill to bee , and therein hee vvilleth not but vvhat is good , saith the same Hugo . For what is ill done as it commeth from men , is vvell done so far forth as God hath to doe in it , hee being the orderer and ruler of it , and the disposer of it to good uses , and ends in his purpose . And therefore doth S. Augustine say againe : that Deus quas● dam voluntates suas , utique bonas , implet per malorum hominum voluntates malas : God doth accomplish his ovvne vvill , being verily good , by the evill vvils of evill men . Although then , God moveth and ruleth all men , and their wils , affections , and actions ( because in him it is , that all doe live , move , and have their being ) yet is he not for all that , the Author of the pravi●ie , or wickednesse that is in those men , or in their wils , affections , or actions : no more then he that moveth , stirreth , or rideth upon a Lame Horse , or that ruleth and governeth him , can be therefore said to bee the cause , or Author of his lamenesse , or of any other his defects As touching the fall of Adam then ▪ and originall sinne , you see how it was caused without anie coaction , or compulsion from God : and as touching actuall sinnes , they flowe and come from that corruption of mens nature , accrued unto them by reason of that first transgression . If therefore anie here obiect , in defence or excuse of Reprobates , that since the transgression of Adam , they sinne necessarily , and cannot but sinne by reason of their Nature corrupted , and remaining in them , unaltered , and uncleansed . I answer , first , that they have drawne upon themselves , this Corruption , and necessitie of sinning , by that their fall and transgression in Adam . And secondly , although God doth not cleanse , purge , sanctifie , or purifie them , nor doth give those saving graces to them , which he doth to the Elect : yet he is not therfore to be taxed , or quarrelled against : because , God is debtor to no man : but may at his owne most free pleasure , out of that fallen lumpe of mankinde , choose whom he would to salvation , and refuse whom he would , and accordingly , give , or withhold his saving graces . Thirdly , consider , that there bee also Elect Angels , aswell as Elect Men : and consequently , Reprobate Angels , aswell as reprobate men : Now the Angels , that fell from their first estate , and are become Divels , doe sinne ( as all men know ) necessarily , and cannot but sinne : and yet are they not therefore excused . If then a necessitie of sinning , in Divels , will not serve to excuse them : how can it serve to excuse reprobate men ? wherein , the difference is ever to be remenbred , betweene necessitie , and coaction . For howsoever reprobate men , aswell as D●vels , doe sinne necessarily , yet doth not God force or compell them to sinne , but as they have brought sin upon themselves , through their owne default : so by reason of their depraved natures , they still sin , and that willingly , and readily , & of their owne accords , without any enforcing , coaction , or compulsion from God. Yea , fourthly , a necessitie of a thing to bee done , in respect of Gods purpose , will , and decree , doth not excuse him that doth it to an other end and purpose , as namely , to satisfie his owne lewd minde and wicked will and affection . This appeareth , and that verie specially and particularly , in Iudas Iscariot : who , together with his Complices , did nothing in that his sinfull and detestable act , of betraying Iesus , but what the hand and counsaile of God had before ordained to be done : ( for so the Scripture expresly and directly witnesseth ) : and yet did not this counsaile , purpose , or decree of God , excuse the sinner . For Christ Iesus himselfe saith : that , A vvoe , neverthelesse belonged , to that man by whom the Sonne of man was betrayed : and that , it had beene better for that man , if he had never beene borne . Christ Iesus againe saith thus : It must needs be that offence ; come : but woe to that man by whom the offence commeth . Where you likewise see , a necessitie of sinning and of offences , and yet that this will not excuse the sinner or offendour for all that . God saith againe , hee would send proud Ashur ( the rod of his wrath ) against his people , the Ievves : so that it was Gods decree and purpose , which Ashur therein executed : yet because he executed this will and decree of God , with another meaning , and to another end , and purpose , namely , to satisfie his owne cruell , proud , and ungodly minde , therefore he , for his part , sinned and deserved punishment . The Brethren of Ioseph also , sold Ioseph into Egypt , and it was Gods will , providence , and purpose , that it should be so : But God had one purpose and meaning in it , and they another : for God thereby meant to provide for his Church and people , and for the good of Ioseph : and they on the otherside , did it , as being mooved with envie , and of an evill meaning toward him , and therefore were guiltie of sinne , even in their owne consciences , notwithstanding that Gods dscree and purpose was therein also executed , Shimei likewise rayled upon King David , and cursed him , and it was Gods decree and purpose that it should be so : for the Lord had bidden him to curse David , as David himselfe confessed : yet hough he therein executed the wil and decree of God , was not he therefore for his part excused ; because God had one meaning in it , and he another : For God meant so to put David in remembrance of some sinne , and thereby to checke and humble him : but Shimei did it , so to satisfie his owne wicked and malicious minde , and therefore was guiltie of sinne , for which also he was afterward punished . Thus you see , I hope , that Gods decreeing , and purposing ( in his own hidden counsell and secret will ) to permit sinnes to bee committed , will not serve to excuse sinners , sith they commit their sinnes , not to anie such end , or , with anie such minde or purpose , as thereby to doe and performe Gods will , or any of his secret , and sacred decrees , ( which be things , for that present , unknowne unto them ) but to another end and purpose , namely , to satisfie their owne lewd , licentious , and wicked wills : which is alwaies matter sufficient to make them inexcusable . And therefore , well may that saying of S. Bernard , be applied to a reprobate man : that , Voluntas inexcusabilem , & incorrigibilem necessitas facit : His will doth make him Inexcusable , and a necessitie of sinning Incorrigible . 3 But against this matter of Gods reprobating , or refusall of anie , as touching salvation , is obiected that place of S. Paul to Timothie , where he saith thus : I exhort therefore , that first of all , supplications , prayers , intercessions , and giving of thankes be made for all men , for Kings , and all that are in authoritie &c. for God vvill have all men to be saved . But the meaning of these words is evident , that he will have of all sorts and degrees of men that shall be saved , even Kings and Princes , aswell as of anie other sort : for of them , you see , hee specially speaketh . And so doth S. Augustine and Gregorie also expound those words . And indeede , what other sence ( all circumstances of the Text being well considered ) can be set upon them ? For to set this sence upon them , namely , that God will have all to bee saved in a generalitie , without any exception , were directly contrarie to the rest of the Scriptures , which witnesse directly , that God will have some to bee damned . Yea , if God would have all to be saved , in a generality , what should , or can hinder , but that all , without exception , should be saved accordingly ? For , who was ever able to resist his will , or to hinder the execution thereof , that it should not come to passe ? Howbeit , they say , That God would , and men will not , and that this is the reason why some are damned , because themselves will not be saved . But what is this else , but to make Gods will subiect to mens will , and to be as it were , a waiting servant , and attendant upon their pleasures ? so that hee shall will their salvation , when they will it themselves ; and shal also nill it , when they nill it : which , beside that it maketh Gods will , as variable and mutable as mens wills , ( a thing dishonourable unto him , and untrue ) it maketh also mens salvation , and damnation , to consist in their owne power and pleasures : which is as absurd , as if you should say , it is in the power and will of the lumpe of Clay , to choose of what sort and fashion it shall bee , and to what use it shall bee applied , and what part thereof shall bee a vessell to honour , and what to dishonour . For a Potter hath not more full , or more absolute power , over the Clay , and the Pots which hee maketh thereout , then God hath over all Men , and Angells , and over all other his creatures , to doe , ordaine , and dispose of them , and everie of them , at his owne most free and uncontrollable pleasure : as the Scriptures doe clearely testifie , often using , and as it were delighting themselves with this comparison , & resemblance . It is true , that no father hath such an high and absolute power over his Children , nor King over his Subiects , nor Master over his Servants : the reason is apparant , because these be not the makers of their Children , nor of their Subiects , nor of their Servants , but God was the maker of them all , as of all things else : and therefore as touching this point , the cases be not like . And yet , if Children offend , it is in the power and pleasure of the father , to correct which of them hee will : or if Subiects offend , the King may punish , or pardon whom soever of them he pleaseth : and if Servants offend , it is also in the power and pleasure of the Master , to punish , or to spare whom he list . Doth it not then consist much more in the will and pleasure of God , the Creator and maker of all men , especially , after that all mankind was fallen in the transgression of Adam , to choose , or refuse whom hee pleased ? If then you doe but observe this comparison and similitude of the Potter , which the Scripture so often useth , or some such like , wherein there is a Maker , considered , with such power and authoritie , as he hath over the thing , made by him , being the worke of his owne hands : This matter will then bee so plaine and evident unto you , as that even by light and force of reason , you will be compelled to confesse , that the thing made , is ever subiect to the will , ordering and disposing of him that is the maker , and not the maker , to the will of the thing made . And even this doth also S. Paul himselfe acknowledg and teach in this verie particular matter , and thereupon he further saith expresly of God : that He hath mercie upon whomsoever he will , and whomsoever he will he hardeneth . And againe hee saith , that God spake thus : I vvill have mercie , on whomsoever my pleasure is to have mercie : and I vvill have compassion on whomsoever my pleasure is to have compassion . So then ( saith he againe ) it is not in him that vvilleth , nor in him that runneth , but in God that shevveth mercie . By all which is most manifest , that this great matter concerning the salvation and damnation of men , consisteth not in the will and pleasure of men , but in the will and pleasure of God , and in his ordering and disposing . Would you have this matter yet further declared ? then call to your remembrance what is written of Esau : namlie , that he would have inherited the blessing , and yet was reiected , for he found no place to repentance , though he sought the blessing with teares . Here you see , that Esau would faine have inherited , and fought it even with teares , and yet was reiected , and had this speciall grace of a true repentance not yeelded unto him . Againe , did not wicked Balaam desire to die the death of the righteous , and that his last end might be like his ? Moreover , did not the foolish Virgins , aswell as the wise , desire to enter in , unto the Wedding , and say : Lord , Lord , open to us , and yet were excluded ? Againe , doth not Christ Iesus himselfe say to some : Yee shall se●ke mee , and yet yee shall dye in your sinnes , and whether I goe , thither can yee not come ? And againe , doth he not say thus ? Strive to enter in at the straite gate : for manie , I say unto you , shall seeke to enter in , and shall not be able . You see then , that manie and sundrie persons , would attaine to the everlasting felicitie of Gods people , and to a most blessed happinesse , and salvation , and yet cannot , because God will not , as having otherwise ordayned of them : And so againe witnesseth S. Paul , saying thus : Israel hath not obtained that he sought : but the Election hath obtained it , and the rest have beene hardened . Againe , Yee beleeve not ( saith Christ to some ) because yee are not of my sheepe . And againe it is written Crediderunt quotquot erant ordinati ad vitam aeternam : Onely so many beleeved as vvere ordained to eternall life . And therefore also is this faith called , fides Electorum Dei , the faith of Gods Elect , as being proper & peculiar unto them . Againe , it is written of some people : that , To them it is given , to know the mysteries of the kingdome of heaven , but to others it is not given . Yea and Christ Iesus himselfe speaketh thus unto God his Father , saying : I give thee thankes , O Father , Lord of heaven and earth , because thou hast hid th●se things from the vvise , and men of understanding , and hast opened them , unto Babes : It is so , O Father , because such vvas thy good pleasure . Againe , it is written of some : that , The Gospel and vvord of God preached unto them , and which they heard , profited them not : why ? because it vvas not mixt vvith faith in them that heard it . Which faith is Gods gift , and bestowed where hee pleaseth . Againe it is written : that at the word and preaching of Christ Iesus , and most wonderfull and mightie Miracles , which hee did , manie beleeved , yet some beleeved not : yea , They could not beleeve , saith the Text. Againe , it is written of some men : that they have such hardnesse of heart , that it is a thing impossible for them to be renewed by repentance . And what is the great and supreme reason of all this difference amongst men , but this , that some are Elect , and some Reprobate , some are ordeyned to salvation , and some to damnation , and according to that diversitie of men , God either giveth or withholdeth his saving graces ? 4 It is a thing well knowne to all true Christians , that none can be saved , unlesse they have an unfained and heartie repentance , and a true and lively faith in Christ Iesus ( which is alwaies accompanied with a care to walke in Gods waies , and in obedience to his commandements ) . Now , this repentance , and faith , be both the gift of God , and be not in mens powers to have them at their owne commands , or at their owne wills and pleasures , and consequently it must be granted , that Mens salvation doth consist , not in their owne wills and pleasures , but in Gods will and pleasure . That , Repentance , is the gift of God , S. Peter and the rest of the Apostles expressely witnesse , affirming that it is God that gave repentance to Israel , and remission of sinnes . And so againe doth S. Paul expressely declare : that , Repentance is the gift of God. Therfore is it said also in the Lamentations of Ieremy : Turne thou us , O Lord , unto thee , and we shall be turned : And likewise in the prophecie of Ieremy , thus : Convert thou mee , and I shall be converted . And that , Faith also , is the gift of God , the Scriptures doe cleerely witnesse . For which cause , S. Paul saith expressely : that , Not by vvorkes , but by grace , men are saved , through faith : and that they have this faith , not of themselves : for it is ( saith he ) the gift of God. Seeing then that none can be saved without this faith , and , repentance : and that faith , and repentance , be both the gift of God , and that men have them not of themselves , nor within their owne power , it must of necessitie be granted , that mens salvation consisteth not in the power & will of men , but in the power and will of God , who is the giver of those saving graces . Where , withall , you may perceive , how erroneous and false , that doctrine and conceit of mens free-will is , as touching things celestiall and divine . For , what freedome of will , in things appertaining to Gods service and kingdome , can he have , that is ensnared by the Divell , and held captive by him , to doe his will , ( as Saint Paul speaketh ) , untill it please God to deliver , and set him free ? Or , what freedome or forwardnesse hath anie man ( since the fall of Adam , and mans nature corrupted and depraved by that meanes ) to come unto God , or godlinesse , of his owne naturall powers , and abilities , especially when Christ Iesus himselfe also saith thus ; No man can come unto mee , except the father which sent mee , doe draw him ? For , if he must be drawne before he can come ( as here it appeareth that hee must ) it sheweth that hee hath backwardnesse enough , but no forwardnesse , at all , of himselfe to come unto God. And this againe the Scripture witnesseth , in Gen. 6.5 . and Gen. 8.21 . that ( untill God worke in a man ) the imaginations of the thoughts of his heart , be only evill continually . And so also witnesseth S. Paul , saying ( in 2. Cor. 3.5 . ) that vvee are not sufficient of our selves to thinke any thing , as of our selves , but our sufficiencie is of God. Yea S. Paul saith further expressely : that , The naturall man perceiveth not the things of the spirit of God : for they are foolishnesse unto him ; neyther can he know them , because they are spiritually discerned . If the corrupt naturall man cannot so much as perceive or understand the things of God , untill hee be enlightned by Gods Spirit , and have received from him supernaturall grace , how can he possibly will , or affect those things , which he understandeth not ? For the understanding power or facultie , must goe before , as being the directer of the will and affections . Againe , doe not the Scriptures require , the old man to be put off , and the new man to be put on ? and men to be regenerate and borne anew ? to become new creatures ? to be enlightned ? to be changed by the renewing of their mindes ? and such like ? What doe all these phrases and manner of speeches , declare , but that mans nature , since the transgression of Adam , is horribly polluted , defiled , and corrupted , and that they have , now none of these supernatural qualities , within them , by vertue of their owne natural powers and abilities ? S. Paul againe , directly sheweth , that these and all other good graces and Christian vertues , whatsoever , be wrought in a man by Gods spirit , and be the fruits of the same his spirit . And S. Iames also teacheth the same , as likewise all the rest of the Scriptures doe ▪ Yea , S. Paul saith expressely : that Men are dead , through their sinnes and corruptions , untill they be quickned and made alive by the operation and working of God , within them . If then since the fall of Adam , we be all Dead men , in respect of our owne selves , untill God by his spirit , worke in us , to quicken us : it is cleere , that in respect of our owne natural abilities , wee have no more power to come unto God , then a dead man hath power in himselfe , to rise againe , or to walke , stirre , move , go , or to doe anie action of life : for which cause also , Regeneration , is called The first resurrection , Rev. 20.6 . It is true , that men have an understanding , and a will : but to understand well and rightly , the word of God , and things perteyning to Gods kingdome , or to will and affect the same divine things , commeth not from men , but from God , who enlightneth that their understanding which was before darke , and maketh their will and affections enclined and to consent unto godlinesse , which were before perverse , and enclining another way . And therefore doth S. Paul say againe , most plainely , thus : It is God , which vvorketh in you , both the vvill , and the deed , even of his owne good pleasure . Agreeably whereunto , God himselfe also speaketh thus : A new heart vvill I give you , and a new spirit vvill I put vvithin you , and I vvill take away the stonie heart out of your body , and I vvill give you an heart of flesh , that is , a soft and mollified heart , and I vvill put my spirit vvithin you , and cause you to vvalke in my Statutes , and ye shall keepe my Iudgements , and doe them . Where , likewise you see , that Gods working , and grace , doth frame & make mens wills and affections good , before they have anie goodnesse in them , or readinesse to obey him , and before that they can give consent to his motions or walke in his wayes . And thus is it a thing evident , that Gods Love , and good Will , toward us , is antecedent , and goeth before our love and good affection toward him : for so Christ Iesus himselfe also witnesseth , saying ; Yee have not chosen mee , but I have chosen you . And so also witnesseth S. Iohn , saying expressely : Herein is love , not that vvee loved God , but that he loved us , and sent his Sonne to be a reconciliation for our sinnes . And againe he saith expresly : VVe love him , because he loved us first . Now then seeing it is manifest throughout the whole course of mens salvation , that Gods love , and his good will , and working , is first , precedent , and goeth before all good wills and loves of men , toward him againe : and that mens good wills , consents , loves , and affections , towards him , are caused , wrought , and procured , by himselfe , and come in the second place , as a thing following after : it must needs be granted , that Gods will , doth not depend upon mens will , as an attendant thereupon , to follow it ; but contrariwise , that mens will doth depend upon Gods will , for him to order , frame , and dispose it , as pleaseth him . And therefore you now perceive , I trust , that this great matter of Salvation ▪ dependeth not upon the will of men ( for if it did , who would be damned ? ) but upon the will of God , who giveth those his saving graces of a lively faith , and of a true Christian repentance and conversion , to whom hee pleaseth . For as S. Paul saith againe expressely : Hee doth all things according to the counsell of his owne vvill . Howsoever then men are bidden in the Scripture to repent , convert , return , to walk in Gods wayes , and to keepe his commandements , and such like ; yet thereupon it followeth not , that men have free will and power of themselves , to doe these things : for it is before proved unto you , that it is God , that by his grace , and spirit , working in men , maketh them both willing , and able , to doe these things , and to consent to his divine motions , before they can doe it . Yea , albeit they are bidden to choose life : yet it is God that must teach and direct them , before they can make a right choyce in that case : And therefore doth the Psalmist say , Shevv mee thy vvaies , O Lord , and teach me thy pa●hes : Lead me forth in thy truth , and teach me : for thou art the God of my salvation : And againe he saith : VVhat man is he that feareth the Lord ? Him will he teach the way that hee shall choose . But to conclude , How can mens salvation depend upon their owne wills , when as long before they were borne , or had anie being in the world , or anie will at all , they were ( with GOD , and in his counsell , determination , and purpose ) elected thereunto , namely , even before the foundations of the world : as the Scriptures doe clearely and directly testifie ? 5 But then they further obiect , that S. Paul saith thus : VVhom God foreknew , them hee did predestinate &c. moreover , whom he predestinated , them also he called : and whom hee called , them also he iustified : and whom he iustified , them also he glorified . Here Gods foreknowledge is mentioned , as going in order , before his predestination : and this his foreknowledge ( say they ) sheweth , that God did foresee , and foreknowe , what men would bee , and what workes and merits they would doe , when they should be living in this world , and that according thereunto he made his predestination : and so they make , not Gods will and pleasure , but mens future wills , workes , and merits , so long before foreseene , & foreknown , the Cause of Gods predestinating them to salvation . It is true in verie deed , that God did foresee , & foreknow , what men would and should bee , as likewise hee foresaw , and foreknewe whatsoever was afterwards to happen or bee in the world : but thereupon it followeth not , that the good workes of men which hee so foresaw , and foreknew , were the original and antecedent cause of his Predestination of them to eternali life : for they might be a consequent , and an effect of his predestination of them , for all that , ( as indeed they were ) and not the Cause . For Christ himselfe saith : They vvere ordained , to this end , to bring forth fruite , and that their fruite should remaine . And so also testifieth S. Paul : that they bee Gods vvorkemanship , created in Christ Iesus , unto good vvorkes , vvhich God had before ordained , that they should vvalke in them . Neither could God foresee , or foreknow , any merit of salvation to bee in mens workes , whereto no such merit belongeth : Neither could hee foresee , or foreknowe , any free or foreward Will in men , after the fall of Adam , of their owne naturall abilities , for the walking in the waies of God , as is also before declared . But this he might , and did , indeed , foresee , and foreknow , namely , the fall of Adam , whereby all mankinde was ( in respect of themselves ) most miserable wretches , liable to the wrath of God , and eternall condemnation : Hee did also foresee , and foreknow , Christ Iesus his Incarnation , Passion , Satisfaction , Righteousnesse , and Obedience , and that he should be the Saviour and Redeemer of all his Elect , For which cause it is said by S. Paul : That they which bee Elected , were elected in him , that is , in Christ , the mediatour , and their head , and appointed Saviour , and Redeemer : who being the second Adam , did interpose himselfe , and as their suertie , did undertake for them , to answer whatsoever Gods Iustice , would demaund to be performed by him , in their behalfe . And as for the rest which were not Elected to salvation , but refused , they being not so beheld , nor considered in Christ , but as being out of him , ( and consequently , as they were , in , and after the transgression of the first Adam ) they lye still in that their most wofull estate , as ▪ having no Suertie to undertake for them , nor Saviour , appointed to deliver them from the wrath and curse of God , to them , for their sinnes , in his Iustice belonging . And therefore doth the Scripture speake in this sort of them : namely , that , The vvrath of God abideth upon them , as being never taken away in Christ. And as they were borne in sinne , and live in sinne , so Christ Iesus himselfe saith : that they die in their sinnes . So that they never had , nor shall have remission of their sinnes , nor deliverance from the curse and wrath of God , through the death and satisfaction of Christ Iesus . 6 For wheras some here obiect , that Christ died for all , in a generally , the Schoolmen answer it with a distinction , namely , that Christ died for all , sufficienter , but not efficienter , that is , sufficiently , but not efficiently , that is to say , his death , ( in respect of the greatnesse , vvorth , and value of it , hee being the Sonne of God , aswell as Man ) was sufficient for all in a generalitie , and is therefore propounded as a salve to all if all can take hold of him , and apply him unto themselves as a Saviour , by a true and lively faith : But because all cannot doe this , ( for none have this true , lively , and iustifying faith , but Gods elect onely ) therefore he died efficiently , that is , his death was effectuall and beneficiall only to Gods Elect. Wherfore also well doth he distinguish , whether it were Augustine or Prosper : Qui magnitudinem pretii , distinguit a proprietate redemptionis : vvhich distinguisheth the greatnes or sufficiencie of the price , from the proprietie of redemption . Agreably whereunto S. Ambrose likewise saith : that , Etsi Christus pro omnibus passus est : specialiter tamen pro nobis passus est , quia pro Ecclesia passus est : Although Christ suffered for all , ( excluding none from the benefite of his death , if they beleeve in him ) yet specially , or in a speciall manner , hee suffered for us that doe beleeve in him , because for his Church it was that hee suffered . And so likewise testifieth S. Hierome : that Christ gave his life , a redemption , not for all , but for manie , that is , ( saith hee ) for them that beleeve . In like manner doth S. Paul say : that , God gave him to death for us all : that is , for all Gods elect , whereof hee was one : For so also S. Augustine interpreteth it ( in Ioh. tract . 45. ) Pro nohis omnibus tradidit illum , Sed pro quibus nobis praescitis , Praedestinatis , Iustificatis , Glorificatis : Hee gave him to death , for us All : But for vvhich Vs ? namely , for them ( saith hee ) vvhich are the foreknovvne , the Predestinate , the Iustified , and the Glorified persons . Againe , in the Epistle to the Hebrevves , it is said , that , Christ , Tasted death for all : but in the verses that follow , he sheweth the speciall meaning of those words , viz. that those All , vvere sanctified persons , the brethren of Christ , the Children vvhich God had given him , and the Children which hee , by that his death , and passion , was to bring unto glory : For which cause , he is also there called , the Prince of their salvation . In like sort it is said in the second Epistle to the Corinths ▪ that Christ dyed for all : but in the words following , he explaineth the matter , and sheweth , that hee died for all such , as finding themselves dead in themselves , should afterwards live , not unto themselves , anie longer , but unto him that died for them , and rose againe : which kinde of godly and new life , none doe live , but the elect onely . Againe , in his Epistle to the Thessalonians , he speaketh thus : God hath not appointed us unto wrath , but to obtaine salvation , by the meanes of our Lord Iesus Christ , which dyed for us . Observe here likewise , that he maketh Christ Iesus , in a speciall and peculiar manner , to die onely for those which bee appointed to obtaine salvation , by the meanes of him , and not for the rest , which were appointed unto Wrath : for he there manifestly distinguisheth betweene those two sorts of people . Againe , S. Paul in his Epistle to the Ephesians , speaketh thus : Husbands love your vvives , even as Christ loved the Church , and gave himselfe for it . Where you see also , that he appropriateth the benefit of the death of Christ , to his Church , which he so entirely loved . Yea , Christ Iesus himselfe affirmeth the same , saying : that , Hee is that good Shepheard , which giveth his life for his Sheepe . And againe hee saith : Greater love hath no man then this : that a man bestovv his life for his friends : yee are my friends , if yee doe whatsoever I command you . By all which appeareth , that Christ , in respect of the proprietie of redemption , gave his life , and died onely for his Church , for his Sheepe , for his Friends , that would obey him : which is as much to say , as that hee died specially and properly for the Elect. Yea , he was , in Gods purpose , intended , and ordayned to come into the world , for the redemption of the Elect. So S. Peter likewise testifieth directly : for writing his Epistle to the Elect of God ( 1. Pet. 1.2 . ) he saith : that , They were redeemed with the pretious blood of Christ , as of a Lambe undefiled , and without spot : and hee there further saith expresly : that , Christ was ordained before the foundation of the world , but was declared in the last times for their sakes . Where you see it precisely affirmed , that Christ was ordained to come , and did come into the world , for the Elect sake . And so also doth S. Paul declare , in his Epistle to Timothy . And this likewise doth Esay shew , in his Prophesie , saying ; Vnto us a Childe is borne , & unto us a Son is given , that is , unto the Church and people of God , of which number the Prophet was one , that so speaketh . Againe , S. Paul , writing to the Church and people of God , distinguishing them from the rest , saith thus unto them : Yee are not your owne , for yee are bought with a price : Therefore glorifie yee God , in your bodie , and in your spirit , for they are Gods. Againe , in the Acts of the Apostles , it is said to bee , The Church of God , which Christ hath purchased with that his blood . Yea , this is so evident , that by the All , for whom Christ died , is , in respect of redemption and remission of sinnes , meant all the elect onely , that for the clearer illustrating of it to be so , the Scripture it selfe often useth in stead thereof , this word , Manie : As in the Gospell according to S. Matthew , Christ Iesus himselfe saith thus : This is my blood of the nevv Testament , that is shed for manie , for the remission of their sinnes . Againe hee saith : The sonne of man came not to be served , but to serve , and to give his life a redemption for manie . Marke that in both those places , he saith , That he gave his life to be a ransome or redemption , not of all in a generalitie , but of Manie , that is , as I said before , of the Elect onely . So likewise it is said in the Epistle to the Hebrevves : Christ vvas once offered , to take avvay the sinnes of manie . And againe it is said by S. Paul : that , By the ●bedience of one ( namely of Christ ) manie shall be made righteous . And so againe it is said in Daniel : that , The Messias should be slaine , and that he should confirme the covenant vvith manie . But beside all this , S. Paul speaketh yet further , verie plainely , thus : God setteth out his love tovvard us , seeing that vvhilst vvee vvere yet sinners . Christ died for us : much more then being novv iustified by his blood , vvee shall be saved from vvrath , through him . Observe here , first , that he saith , Christ died for us , that is , for us that be of Gods Church and people , for he speaketh in the person of them , and in their behalfe : and secondly , observe , that he maketh this an argument ( as it is indeede ) of Gods great and speciall love towards them , that he sent his sonne to die for them : what can be more plaine to shew , that , in Gods purpose & intention , Christ dyed , not for the redemption of all in a generalitie , but of the Elect only , whom he so especially and entirely loved ? In like sort testifieth S. Iohn , saying : In this appeared the love of God toward us ( marke still that word , Vs ) that God sent his onely begotten Sonne into the vvorld , that vve might live through him . And againe he saith : Herein is love , not that vve loved God , but that he loved us , and sent his Sonne to be a reconciliation for our sinnes . Here you likewise see , that the sending of his sonne is an effect and argument of his most deare and speciall love toward his Church and people . If then this be ( as indeed it is ) an argument of such high , speciall , and incomparable love , in Christ , to give himselfe to death , and likewise in God his Father , to send him into the world to that end , and that this special and incomparable love belongeth onely to the Elect , it must needes be granted , that Christ his death , being an argument of such unspeakeable and especial love , was only for the Elect , in Gods intention and purpose : for those onely be the men whom he so entirely and unspeakeably loved , and not the other . But consider what Saint Paul yet further writeth , saying thus : Blessed bee God even the Father of our Lord Iesus Christ , vvhich hath blessed us vvith all spiritual blessings , in heavenly things , in Christ , as hee hath chosen us in him , before the foundation of the vvorld : that vvee should be holy and vvithout blame before him in love . VVho hath predestinated us to be adopted through Iesus Christ , in himselfe , according to the good pleasure , of his owne vvill , to the praise of the glory of his grace , vvhereby hee hath made us accepted in his bloud : by vvhom , vve have redemption , through his bloud , even the forgivenesse of sinnes , according to his rich grace , vvhereby he hath beene abounding toward us . In which words you may againe perceive , that those onely that were Elect before the foundation of the world , be the men that be there said to have redemption through Christs bloud , even the forgivenesse of sinnes : and that for these two incomparable benefits , namely of their Election before the foundations of the world , and of their Redemption through the bloud of Christ , they can never blesse God sufficiently , nor yeeld him sufficient thankes . Yea , the Redemption , which Christ by his bloud hath purchased for anie , is an Eternall Redemption , as the Epistle to the Hebrewes expressely affirmeth it : and therefore if all in a generalitie , aswel bad , as good , and Reproprobate aswell as Elect , should have redemption by the death of Christ , it should be an Eternall redemption , ( as here you see ) even an everlasting discharge and forgivenesse of all their sinnes , and so then should none be damned at all , but all , aswell one sort as another , should be saved : which if it be grosse and absurd , false and untrue ; that also must be held grosse , absurd , and untrue , whereupon this followeth . But consider yet further , that the bloud of Christ Iesus , the Sonne of God , is not dumbe , dead , vaine , idle , or ineffectual bloud , but it is ever powerfull and effectuall , to all those for whose benefit it was intended to be shed : and therefore , beside that , it is called by S. Peter , precious bloud , or the bloud of price , and value , whereby Gods Church and people were bought and purchased , it is further said in the Epistle to the Hebrews , to be speaking blood , and that it speaketh better things then that of Abel . For , indeed , the bloud of Abel , spake and cried for revenge against a Malefactor : but contrariwise , the bloud of Christ , speaketh for mercie , peace , love , reconciliation , and attonement , towards sinners , and malefactors . Yea the bloud of Christ hath these vertues , attributed unto it , namely to clense from all sinne , to reconcile , to iustifie , to sanctifie , and to save sinners . Seeing then the bloud of Christ is of that great force , vertue , and efficacie , and that none are cleansed , from their sinnes , reconciled , iustified , sanctified , and saved , but the elect onely , it is apparant , that , that so precious , prevalent , powerfull , and saving bloud of his , was shed for the redemption of the Elect only , and not of the Reprobate . And therefore doe the Saints and elect people of God , in the Revelation , sing this Song , unto that Immaculate Lamb , Christ Iesus , saying thus : Thou art vvorthy to take the Booke , and to open the seales thereof , because thou vvast killed , and hast redeemed us , to God , by thy bloud , out of every kinred , and tongue , and people , and nation . Yea , by the efficacie and vertue of Christ his death , his buriall , and his resurrection , it is , that Gods elect dye to sinne , and burie sinne , and be quickned , and rise to newnesse of life : which thing Reprobates cannot doe . Againe , it appeareth , that Christ in his death , suffering , and satisfaction , which hee made to the law , and to Gods wrath and iustice , bare the person only of the Elect , to cleere and set them free : insomuch that of them only , it is said , that they be In Christ , and that they vvere circumcised ●n him , or in his circumcision : that they dyed together with him in his death : that they rose together with him in his resurrection : that they ascended with him into heaven , and there sit vvith him in heavenly places . By all which manner of speeches , it is evident , that the Elect , and Elect onely , be accounted his members , and knit , and conioined unto him . Yea such is this neere coniunction and union , betweene Christ the head , and the Elect his members , that considered together , they be called , verie Christ , by S. Paul. And therefore it is apparant , that the Reprobates , which are to bee damned , were never In Christ Iesus , nor made satisfaction to Gods Iustice in him , for their sinnes , nor died with him , nor rose againe with him , nor ascended with him into heaven , nor have anie union or communion with him . And this is further yet more evident by this , that Christ Iesus himselfe doth directly disclaime all Reprobates , in the praier which he maketh in the behalfe of all the Elect , which his Father gave him , saying thus : I pray for them : I pray not for the vvorld : but for them vvhich thou hast given mee , for they are thine . Observe this well : for here you see that Christ praieth and maketh intercession onely for the elect , and utterly disclaymeth to pray for the world , that is , for the Reprobates of the world . Sith then the Reprobates have no part nor portion in the praier and intercession of Christ : by what right shall they have anie part or portion , in his death or sacrificing himselfe , upon the Crosse ? For the Priesthood of Christ , consisteth , chiefly , in these two points : namely , in his oblation or sacrificing of himselfe upon the Crosse , & in his prayer or intercession : and seeing the Reprobates never had nor have anie interest in the one , neither can they have in the other . And therefore also , is Christ recorded to be an High Priest , only to the house of God. 7 But against this is obiected , that of S. Iohn , where hee saith thus , of Christ : Behold the Lambe of God vvhich taketh away the sinnes of the vvorld . Howbeit , you are to understand , that the word , vvorld , as it is sometimes taken , for the Reprobates in the world , as in that speech of Christ before going , where he saith : I pray not for the vvorld : ( and in other places likewise ) : so it is sometimes also taken in the Scriptures , to signifie Gods elect in the world . As for example , in the Gospel according to S. Iohn , it is said thus : God so loved the world ( namely , the Gentiles as well as the Iewes , ) that he gave his only begotten Sonne , that vvhosoever , ( whether Iew , or Gentile , ) beleeveth in him , should not perish , but have everlasting life : for God sent not his Sonne into the vvorld , that he should condemne the world , but that the vvorld through him should be saved . Here , by the World which is to be saved ▪ cannot be understood anie Reprobates , but Gods elect onely ; for they onely be those that are to be saved , through him . For as for such as be Reprobates , all men know that they are to be damned , and not to be saved . And therefore also doth S. Augustine so expound that place . Againe , S. Paul saith : that , God vvas in Christ reconciling the vvorld unto him ▪ not imputing their sinnes unto them , and hath committed unto us the vvord of reconciliation . Where likewise by this word ( World ) are meant onely Gods elect in the world : inasmuch as they onely be those blessed ones , which be reconciled unto God , & which have not their sinnes imputed to them : For , as for the Reprobates , they are the accursed ones , and were never reconciled unto God , but have their sinnes imputed unto them , and charged upon them , and for which therefore they are condemned in the end , to everlasting torments . And so doth S. Augustine expound that place also . Againe , S. Iohn saith thus : Hereby know vvee that vve dwell in him , and he in us , because hee hath given us of his spirit , and vvee have seene and doe testifie , that the Father sent the Sonne to bee the Saviour of the vvorld . Here likewise , by the World that is to be saved , cannot be understood Reprobates , but Gods Elect onely : because to these onely is Christ a Saviour , and to these onely doth salvation belong . And so againe S. Iohn saith : that , Christ is the Reconciliation for our sins , and not for our sinnes only , but for the sinnes also of the vvhole world : that is , not only for the sinnes of Gods people , which then lived in the daies of S Iohn , whereof himselfe was one , but for the sinnes of all Gods elect , wheresoever , or whensoever living , from the beginning of the world , to the end thereof . And so doth S. Augustine againe expound that place likewise : And in this sence , it is , that the word , vvorld , is used by S. Iohn , in the place before obiected , where he saith : that , Christ is the Lambe of God , that taketh avvay the sinne of the vvorld , that is to say , of all Gods Elect in the world , at what time or age soever they lived , from the beginning of it , to the end . Neither in this case can the reprobates complaine of anie iniustice offered them , from God : because , Mankinde being fallen from that integritie wherein he was created , it was in Gods power and pleasure , to provide a suertie and Saviour , for whom hee would , and to shew mercie to whom he would , and to withhould his mercie also from whom hee would . As likewise , if divers have committed treason or rebellion in a kingdome against their King , it is in the power of the King , to shew mercie , and to give a pardon to whom he will , and to withhold his mercie and pardon from such as he pleaseth , and to leave them in their offences unto condemnation , and to be executed . 8 Now then ( the former point being cleared ) let me returne , and come to answere more succinctly , to that text before alledged , where S. Paul saith : VVhom God foreknevv , them he predestinated &c. First , it is evident , that he with approbation foreknevv the Elect in Christ Iesus , their appointed Saviour , but the reprobate , he never knew in that manner , but as being extra Christum , out of Christ , and consequently , as they were in their transgression , by , and after the fall of Adam ( wherein they bee liable to condemnation ) having no suertie , or Saviour for them prepared or appointed . Secondly , when he there teacheth , that Men were predestinated according to Gods foreknowledge : The same S. Paul ▪ to declare and expound those words , saith in another place : that they vvere predestinate according to his purpose : by conferring of which places together , you may easily perceive , that by Gods foreknovvledge , his purposing to predestinate those whom he did predestinate , is understood . For ( saith hee in this place to the Ephesians ) Men vvere predestinate according to the purpose of him , that doth all things by the counsaile of his owne will. And againe he there saith : that they were predestinate , according to the good pleasure of his owne WILL. Gods foreknowing of them then in this case , appeareth to bee , his fore-purposing to approove of them , and to account of them , as of his Elect and predestinate people to eternal salvation . Which may yet further appeare by the contrary , namely , by the Reprobates , whom hee never so foreknew ▪ or knew at all , with that approbation ; and therefore will hee say unto them in the last day : Nunquam novi vos &c. I never knevv you . Sicut enim quos reprobat Dominus , nescire dicitur : Ita , quos ad salutem praedestinavit & praeordinat cognoscere rectè dicitur : For as the Lord , vvhom he reprobateth , is said , not to knovv : so those , vvhom hee hath predestinated , and preordained to salvation , hee is rightly said , to knovv , saith S. Cyril . And so saith Thomas Aquinas , that , Quos praescivit scientia approbationis , hos & praedestinavit : VVhom God foreknevve , vvith his knovvledge of Approbation : them hee did also predestinate . To come then to the point : Sunt praesciti , ut crederent : Men vvere foreknovvne that they might beleeve : saith Iustin Martyr . Non eliguntur , qui● credituri : sed eliguntur ut credant : Men vvere not elected , because they did aftervvard beleeve , but they vvere elected that they might beleeve , saith S. Augustine . And so saith S. Paul also expresly : that they were predestinate , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ to the adoption of Sonnes : vvhich adoption , or , being made the Sonnes of God , is by faith in Iesus Christ , as himselfe in another place directly witnesseth . And so S. Peter also saith : that men vvere elected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. unto obedience , and unto the sprinkling of the blood of Iesus Christ. Againe , S. Paul hath before told us : That God hath chosen or elected us in Christ , before the foundation of the vvorld , that vvee should bee holy , and vvithout blame before him in love : Non quia futuros tales , nos esse pr●scivit , sed ut essemus tales , per ipsam ▪ Electionem gratiae : Not because he foreknevv that vve should be such , but that vvee might be such , by the verie election of grace , saith S. Augustine . By all which you cleerely may perceive , that , not foreseene , or foreknowne faith in Christ , not anie foreseene good vvorkes , ( the fruites of the same faith ) nor anie sanctitie , or obedience that men have , or performe unto God , bee the cause of their predestination to eternall life , but a consequent , and an effect of it . And this , S. Paul also , yet further and fully sheweth , where he maketh mens effectual Calling and Iustification ( and consequently , Sanctification ) and Glorification also it selfe , to depend all upon this , that , God hath predestinated them . And even this predestination likewise , he maketh to depend upon his fore-knovvledge , that is , upon his fore-purposing of them , to this eternal glory in his owne secret approbation of them , and Counsell had with himselfe , before the world was made . And againe S. Paul yet further declareth it , saying : that , God hath saved us , and called us vvith an holy calling , not according to our vvorkes , but according to h●s ovvne purpose and grace , vvhich vvas given to us through Christ Iesus , before the vvorld vvas . Be not these words , most plaine , direct , and expresse , for this purpose ? But yet againe he saith : There is a remnant , through the election of grace : and if it be of grace , it it is no more of vvorkes : o●hervvise , grace vvere no more grace : But if it be of vvorkes , then is it no more grace , othervvise vvorke vvere no more vvorke . Yea , againe , speaking of the two Children of Rebecca , Iacob , and Esau ▪ he saith , that , the one was loved , and the other hated , and that before they vvere borne , and vvhen they had done neither good , nor evill : That the purpose of God according to election , might stand , and not of workes &c. What would you have more ? For by all these Texts ( and sundrie other , which might bee cited if neede were ) it is abundantly manifest , that not future faith , or future good workes , but the meere good pleasure and will of GOD , and his owne most free purpose , and Counsaile , had with himselfe , ( otherwise termed , his fore-knovvledge ) was , and is the first primarie , and original cause of mens predestination to eternal life . And consequently , you may withall perceive , that not future unbeleefe , or future bad works , but Gods owne meere pleasure , vvill , and purpose , was , and is likewise , the original cause of the Reprobation , or refusal of them , that were refused , or not elected . For the Election of the one sort from the rest ▪ and the reprobation , that is , the preterition , or refusall of the rest , that were not elected , being done , both at one time , must needs both have one and the selfe same primarie and originall cause , namely , the free and uncontrollable vvill , purpose , and pleasure of the Almightie . 9 For , indeed , beside the will of God ( which is ever Iust , and the highest and supreame cause of all things ) what cause or reason can be shewed on mens behalfe , why God should Elect and choose that particular man to salvation , and refuse this ? why he should choose Iacob , and refuse Esau ? or why hee should choose Paul , and refuse Iudas Iscariot ? If you answer and say , that originall sinne was , and is the cause of that difference : Doe you not consider , that Iacob had original sinne , aswell as Esau ? and that Paul had it aswell as Iudas ? and that all the Elect have it , aswell as the Reprobate . So that if Original sinne ( wherewith , all , are infected alike ) had beene the cause of Reprobation , then should all have beene reprobated , one aswell as another . And this even Bellarmme himselfe saw , affirming that the cause why God hated Esau before he was borne , was not original sinne : for if that had beene the cause , he should for that cause ( saith he ) aswell have hated Iacob ▪ as Esau. Yea , Gods electing of some , ( and consequently , his reprobating or refusing of the rest , whom he did not elect ) was ( in respect of the purpose and decree of it ) before the foundations of the world were laid : howsoever in respect of the manifestation of it , it was not til after the Creation , and fall of Adam : How then could anie sinne , either Or●g●nal , or Actual , be the cause , when at the time of the purposing , of this reprobation , as also of Election , neither men , nor Angels , nor world was made , nor anie sinne committed ? If you answer , that although sinne were not then committed , yet God foresaw it should afterward bee committed , and that sinne thus foreseene , was the cause of the decree or purpose of reprobation : you know that God did foresee sinne , aswell in the Elect , as in the Reprobate : and therefore , if sinne foreseene , should be che cause , of the purpose or decree of reprobation , then again should all have beene purposed or decreed to bee reprobated , in as much as , sinne was foreseene , to be in all the people of the world . If you reply , and say , that although sinne was foreseene in all , yet it was with a difference : because some , namely ( the Elect ) were foreseene to bee beleeving , and repentant sinners , new Creatures , mortified , regenerated , iustified , and sanctified persons ; and so were not reprobates : I answer , that this faith , repentance , effectuall calling , mortification , regeneration , iustification , sanctification , and all saving graces whatsoever , were so foreseene in the Elect , not as antecedent causes , but as consequents and effects of that their predestination , and election , and as dependants thereupon : for so is it before proved , and apparant , and therefore the Reprobats , on the otherside must be deemed to have their occecation , and obduration in their sinnes , and their vnregeneration , unmortification , unsanctification , uneffectual calling , and the absence , defect , or want of saving graces , not as Antecedents , but as Consequents likewise , and Events following that Decree of their not Election , otherwise called their Reprobation . And this will be yet the more evident , if we enquire & search whence this difference of sinners ariseth , namely , that some bee mollified , repentant , regenerate , iustified , and sanctified persons , and that some others be not so : Is it not because God doth bestowe those his saving graces upon the one sort , and not upon the other ? And why doth hee bestow them upon the one sort , and not upon the other ? Is it not because the one sort be Elect , and the other Reprobate ? And why be the one sort Elect , and the other Reprobate ? can anie other reason be yeelded for it , but Gods owne meere will and pleasure ? You see then , that in the conclusion , you must bee forced in this case , to have recourse , to the meere pleasure and will of God , and to make that ( as indeed it is ) the true , highest , and supreame cause , why God chooseth this man , and refuseth that man , and accordingly giveth his sanctifying , and saving graces , to the one , and not to the other . It is true neverthelesse , that Reprobation hath an eye , relation , or respect unto sinne ( for no man is damned , or decreed , or intended to bee damned , but in respect of sinne ) but thereupon it no more followeth , that sinne , was the cause of the reprobation of the one , then of the election of the other : For Election , ( aswell as Reprobation ) was made with an eye , relation , or respect unto sinne , it being made in mercie , and mercie evermore presupposeth miserie : and misery , evermore presupposeth sinne , and transgression , beginning and arising , by , and in the fall of Adam : whose fall , God then beheld , when he made this his decree . Sinne then gave the occasion , but was not the cause of the decree , either of election , or reprobation . Wherefore , mankinde , considered as he was fallen , was indeede , Subiectum circa quod , the subiect matter , about which , Gods predestination , or preordination of men ( either to salvation , or damnation ) wrought , and was imployed : but it neither was , nor could be , Causa propter quam : the cause , why amongst men so fallen , this particular man was chosen , and that particular man was refused , but it was Gods meere will and pleasure onely , that made that difference : For which therefore , the Elect are everlastingly to praise , magnifie , and thanke God : and the Reprobate , who through their owne default , have procured their owne deserved perdition , and damnation , have no cause to complaine of anie but of themselves , in respect of that their fall in Adam , and other their transgressions , since that time added thereunto . 10 But there yet remaine some to be answered , who upon this doctrine of Predestination , reason thus : That if they be ordained to salvation , they shall be saved whatsoever they doe : and if they bee ordained to damnation , they shall bee damned , whatsoever they doe : and therefore they will bee carelesse of all Rel●gion , and without regard of anie thing that is good , or godly . But whilst these men talke thus licentiously , and dissolutely , and seeme by such speeches , to have as yet little or no feare of God , or care of his religion : yet doe they not know , for all that , whether they belong to the number of Gods elect , or to the number of the reprobate , and so long it will bee good for them , in the meane time , to use the meanes which God hath in that case provided , to bring men unto salvation , and to eschewe those waies that lead to damnation : For howsoever as yet , anie have not the markes and tokens of Gods children , appearing in them , ( that is , faith in Iesus Christ , repentance , godlinesse , regeneration , and sanctification ) yet for all that , possibly they may have them , hereafter , before they die , if they neglect not the meanes , which God hath appointed in that behalfe . If a man lye sicke , and good wholsome physick , and meates , and drinkes , should be proffered unto him , for preserving of his life , and he should refuse all and answer thus : if God have ordeyned mee to live , I shal live , though I take neither physick , nor meate , nor drinke : and if hee hath ordeyned me to die , I shall die , what physicke , meate , or drinke , soever , I take : and therefore I will be carelesse of all , and take nothing . Would not everie man , that hath his right wits , hold this for a verie foolish speech , and an absurd maner of inference ? And is not then the other of speech , and inference , touching Predestination , as ridiculous , foolish , and absurd ? Questionlesse it is , as everie man of understanding , easily perceiveth . These kinde of senselesse , wicked , and licentious inferences , therefore the Protestants , in their doctrine of Predestination , abhorre , and detest , as they are , indeede , iustly worthie . For as God hath ordeined men to salvation , so hee hath ordeined waies and meanes , that bring thereunto , which must not be neglected . Some man , againe , is so blasphemous , and bold , as that he dare barke and raile against God , and his doings in this matter , as though he were uniust , or partiall , for that he is reprobated , and not ordained to salvation , aswell as another : sith at the time of that his reprobation , or refusall , he no more deserved to be refused , then others , whom neverthelesse it pleased him to elect and ordeine to salvation . To whom I answer , first , that he which thus speaketh , knoweth not , ( as I said bsfore ) nor can tell for certaine , as yet , whether he be of the reprobate number , yea , or no : for he may be , for all that , of the number of Gods elect , for ought that , as yet , he knoweth to the contrarie : for so long as a man liveth in this world , God hath his times , to call men , unto himselfe , and to repentance , and to a true lively faith in Iesus Christ , the Saviour . So that none , during this life , ought to preiudice himselfe , with despairefull conceipts , or to give a finall sentence of condemnation , before hand , against himselfe : for it is a thing which lieth not in his power , so to doe , nor in his knowledge , so to determine of himselfe , before the time . But , secondly , I answer , that there is no partialitie or iniustice in this case . Indeed there might be partialitie and iniustice , if both beleeving well , and rightly , and living good and godly lives alike , the one should neverthelesse be saved , and the other damned : but in this case , where both after the fall of Adam , be sinners alike , and no more merit in the one , then in the other , there it was a most free thing in God , to give mercie and pardon to the one , and not to the other . And herein is no more partialitie or iniustice , then when two have committed felonie or treason alike , the King pardoneth the one , rnd not the other : or when a man hath two debtors , that be alike bound unto him in severall bonds , he forgiveth his debt to the one , and challengeth it of the other . Is there anie iniustice in this ? If you goe higher , and say , that God decreed to permit the fall of Adam , you have beene before answered , that his decree or purpose to permit him to fall , did not compell or enforce him to fall , but left him still to his owne free will he received in the creation , whereby he was enabled to stand if he had would . It therefore still appeareth , that the fault is to be ascribed , and to rest wholly and altogether upon themselves , in respect of their fall in Adam and other their sinnes , since that time , added thereunto . Can anie then , accuse God of anie iniustice ? For shall not the Iudge of all the vvorld doe right ? Or , can hee doe wrong or iniustice to anie man , or in anie thing he doth ? Or do not they iustly deserve their damnation , which are damned for their sinnes & due deserts ? Or was it not a most free thing in God , to doe , and determine of all his creatures , which way soever it pleased him ? especially of men , after their fall ? For all being fallen in the transgression of Adam all might iustly have beene condemned : and it was of his meere mercie , that hee was pleased to save anie . But , againe , shall men challenge , this authoritie over all the things themselves doe make , & whatsoever is the worke of their owne hands , to doe , ordeine , and dispose of it , at their owne will ? And shall not God the maker and creator of all things , be allowed the like authoritie , over all and singular men , to doe , decree , purpose , ordeine , and dispose of them , and everie of them ( being his creatures ) even as pleaseth himselfe ? What a grosse , strange , iniurious , and unreasonable dealing were this , in men , not to allow that in God , which they allow in themselves ? Doth not Christ Iesus himselfe , yet further give a full and sufficient answer in this case , saying thus : Is it not lawfull for mee to doe as I vvill vvith mine owne ? is thine eye evill , because I am good ? Consider well these words : for they shew plainly , that God may doe with all his creatures as pleaseth himselfe : and , that , if God bestow , mercie , kindnesse , love , and favour , toward one , which he bestoweth not upon another ; for this goodnesse and liberalitie of God , no other should have an evill eye , or envious heart , or a murmuring or blasphemous tongue . Besides , God is Debtor to no man. Why then should anie exclaime against God , for that he was not elected to salvation , nor had saving graces given unto him whilest he lived ? For is God compellable , or standeth he tied and bound to give anie men salvation , and saving graces , whether he will or no ? or otherwise then at his owne pleasure ? Againe , VVho hath been his Counsailer , saith the Apostle ? Was it fit , or meet , thinke you , that God , the creator of all , should not doe and determine of all his workes and creatures which he made , without calling silly men , or other the worke of his hands , to counsaile ? Doe or will men hold it reasonable , to aske counsell or advise of the things ●hemselves doe make , what use it shall serve for , or what shall become of it ? or doe not men first purpose and determine of everie thing they make , before it be made , to what use it shall serve , and to what end it shall be ? And if these things be thus amongst men , shal not the like be allowed unto God ? O the intolerable audaciousnesse of men , that dare thus stand in contention , against God their maker ! Although therefore it be true , that by the transgression of Adam , the Elect and the Reprobate were both sinners alike , and in respect of themselves , both worthie of condemnation alike ; yet it pleased God ( who hath full and free power in himselfe , to doe whatsoever hee will ) to put a difference betwneene them , and to shew mercie to the one sort and not to the other . Yea in verie deed , how could it be otherwise , seeing both Iustice and Mercie were thus determined of God , to be shewed among the children of men , upon their fall ? For if all had beene saved , where had beene his Iustice ? And againe , If all had beene damned , where had beene his Mercie ? To the end therefore , that both his Iustice and Mercie , might appeare to sinfull men , it is , that some men , upon the fall of Adam , be thus to goe to damnation , and other some to salvation . If as yet anie man conceive not the depth of this high point of Gods predestination , let him not reiect , nor monster-like blaspheme , that , which hee understandeth not , but let him , in all humilitie , reverence and iustifie God , in all his words and workes ; admiring and wondring at the height and depth of that wisedome , which hee is not able to reach unto : And let him , in this matter , doe as S. Paul did , crying out thus : O the depth of the riches , both of the vvisedome , and the knowledge of God! How unsearchable are his Iudgements , and his vvayes past finding out ? And let him also stay with patience , untill the day of the declaration of the iust iudgement of God : for such a day there is , as S. Paul expressely affirmeth . So that , howsoever wicked , blasphemous , and ungodly men , doe sometimes speake most impiously , of God and of his doings herein : yet at that day of the declaration of the iust Iudgement of God ( if not sooner ) it will be manifested , that all the Iudgements , decrees , and doings of God , are iust , and such as no exception can be taken against . And let men learne in the meane time , to accuse and condemne themselves , and their owne wayes , as uniust , and unequall , and ever iustifie God , and acknowledge his wayes and workes , to be ( as they are ) most holy , most iust , and most equall , as God himselfe also declareth by his Prophet Ezechiel . And let us all confesse , that according to his owne vvill he vvorketh , in the army of Heaven , and in the Inhabitants of the earth : and that none can stay his hand , nor may say unto him , vvhat dost thou ? as it is written in the Prophesie of Daniel . And let us likewise say , as the Saints speak in the Revelation , saying thus : Thou art vvorthy , O Lord , to receive glory , and honour , and power , for thou hast created all things , and , for thy vvills sake , they are , and have beene , created . CAP. IX . Concerning the Sacraments : and that there be but two Sacraments of the New Testament , properly so called , namely Baptisme and the Lords Supper : and that , Confirmation , Pennance , Marriage , Orders , and Extreme unction , be no Sacraments , properly . And that the Sacraments administred ▪ doe not give grace ex opere operato , by the vvorke or action wrought or done , but grace commeth and is given another way . THe word , SACRAMENT , is sometimes taken in a generall or large sense : and so it may comprehend all manner of Signes , which God gave men , at anie time , to assure them of the undoubted truth of his promise , in anie matter whatsoever : In which sense , the Tree of life in the Garden , may be said to be , to Adam , a Sacrament , or , signe , of his life received from God , and that he should not die , so long as he continued in his obedience . The Rainebow also , in this sense , might be termed a Sacrament , that is , a signe to Noah , and his posteritie , that the world shall never more be destroyed with a floud of waters : and sundrie such like . But we here speake not of Sacraments in such a general signification , or large acception of the word , but as it is strictly and properly taken : viz. of such Sacraments as God hath left to be usual and ordinarie in the New Testament , and appointed to be signes and scales of our communion with Christ , and of that righteousnesse we have by faith in him . In this sense , a Sacrament being taken , is a visible signe and seale , ordayned of God , vvhereby Christ , and all his saving graces , by certaine outward rites are signified , exhibited , and sealed up unto all the faithful : of which sort there be two , namely Baptisme and the Lords Supper . Baptisme succeedeth in the place of Circumcision , and the Lords Supper , in the place of the Passeover : And as Circumcision was not onely a visible signe , but also a seale , to Abraham , of the righteousnesse he had by faith in Christ : so is Baptisme likewise , & the other Sacrament also of the Lords 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 two●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 , be , a sufficient outward signe , to make a sacrament , then should the preaching of the Gospel , and ministerie of the word , be also a sacrament , which hath that outward signe , & the grace also of reconciliation , unto God , ( wherein absolution and remission of sinnes is included ) thereunto belonging . And by such reckoning , would there be no difference , betweene the ministerie of the Word , and the ministerie of Sacraments . But , as I said before , not an audible voice uttered , but a visible signe , and that of Gods owne instituting and appointing , is required to make a Sacrament . Yea , although Christ in Ioh. 20.23 . gave authoritie to his Apostles and Ministers of the Gospel , to declare and pronounce absolution , and remission of sinnes to beleeving and repentant persons ; yet thereupon it followeth not , that therefore Repentance should be a Sacrament : for everie good , godly , and allowable thing , is not , by and by , to be called a Sacrament , in that sense of the word , that we here speake of . Yea you may by as good reason , aswell make faith , and beleefe , a Sacrament , as repentance : for , Faith , is also necessarie and requisite for the remission of sinnes , as well as Repentance . But there is , indeed , no cause , or , necessitie , that Repentance , or , Penance ( as yee call it ) should be made a Sacrament , for this purpose : because Christ hath appointed other to be Sacraments , serving to this use and end , namely , to testifie and seale up , remission of sinnes , to everie faithfull and repentant sinner , viz. Baptisme , and the Lords Supper . For , Baptisme , is expressely affirmed to be the Baptisme , of repentance , for remission of sinnes , Mark 1.4 . And so saith S. Peter also : Repent , and let every one of you be baptized in the Name of Iesus Christ , for the remission of sinnes . So that Baptisme is a Sacrament and seale unto us of the remission of all our sinnes , as well actual , as original , upon our faith and repentance And so is also the Lords Supper , another Sacrament , given for the same use , end , and purpose , viz. to signifie , testifie , assure , and seale up unto us , the remission of all our sinnes , whatsoever , or whensoever committed , upon our repentance , & faith in Christ : Which thing , Christ himselfe also declareth , when he teacheth it to be a Sacrament of that blood of his , which was shed for manie , for remission of sinnes . 4 And that Marriage , or Matrimony , is also no Sacrament , proper to the new Testament , and the Christian Church , is a thing verie evident : First , because it was a thing instituted in Paradise , and was before the Law , and under the Law ; and in the times of the old Testament , used and observed , aswell as under the new Testament . Secondly , because Marriage , may be ( as it is ) amongst Infidels , and unbeleevers , and such as be out of the Church & societie of the faithfull . For the Matrimonie of Infidels is lawfull , God instituting it for all mankind : and therefore it cannot bee a Sacrament , proper to the Christian Church , and to the members of Christ onely . Thirdly , because it is not common , and commanded to all Christians : For it is not required , nor of necessitie , that all in the Church should be married : for everie one hath his proper gift of God , some one way , some another . Fourthly , it hath no promise of remission of sinnes , or of salvation annexed unto it , as Sacraments ought to have , being strictly , and properly taken . Fiftly , it hath no outward visible signe nor word of Institution from Christ , to make it a Sacrament , and therefore it can bee none . For whereas Bellarmine saith ; that the word of Institution , is : I take thee &c. and the externall signe , bee the persons that be married . These bee strange conceites : For , first , these words , I take thee &c , be words devised of men , and not of Christ his institution , and be words only expressing the mutuall consent of the parties that are to bee married . Againe , the outward visible signe in a Sacrament , must bee material , and real ( and not personal ) as water is in Baptisme , and bread and wine in the Lords Supper : and therefore the persons married , cannot be the outward visible signe . Besides , the married persons , be the receivers of this pretended and supposed Sacrament , so that they cannot bee also the signe : For the signe , and the receiver , in every Sacrament , must needs bee divers , and distinguished . If anie obiect , and say , that Marriage is the signe of an holy thing , namely , of the spirituall coniunction betweene Christ and his Church : I demand , who instituted it to bee so ? Yea , it was not instituted to that end , to bee a Sacrament of our coniunction with Christ ( howsoever it may resemble it ) but for other ends and purposes , as namely , to avoide fornication , and adulterie &c. But further , all signes , comparisons , or resemblances of holy things , must not bee counted Sacraments , in that sense of the word wee speake of : For then , how manie Parables , comparisons , or similitudes there be of holy and heavenly things , in Scripture , so manie Sacraments should wee have : and then the Rainebow , the Sabboth , a graine of Mustard-seede , Leaven , a Draw-net , a Vine , a Doore , and sundrie such other things , should wee make Sacraments . But the greatest reason , whereof they are most confident , is out of Ephes. 5.32 . which their vulgar translation , and the Rhemists read thus : This is a great Sacrament . Howbeit , in the Original ( which is ever to be followed ) the words bee these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : This is a great mysterie . Now everie thing that is a mysterie , is not , by and by , to be concluded to be a Sacrament ; for then godlines shold be a sacrament , because it is said to be a misterie . 1. Tim. 3.16 . Gods wil is also said to be a misterie . Ephes. 1.9 . The obstinate unbeleefe of the Iewes , untill the fulnes of the Gentiles be come in , is likewise called a misterie . Rom. 11.28 . That all shall not die , but that some shal be changed at the cōming of Christ to Iudgment , is also affirmed to be a misterie . 1. Cor. 15.51 . Yea , Iniquitie is also called a misterie . 2. Thes. 2.7 . And yet none , I thinke , will be so unwise as to conclude all these to be therfore sacraments . But the Apostle himselfe preventeth & answereth this obiection , affirming ▪ that this great misterie he speaketh of , consisteth , not in carnal Matrimonie , but in the spiritual coniunction betweene Christ and his Church : This is a great mysterie , but I speake ( saith hee ) concerning Christ and his Church . So that the marriage betweene Christ and his Church , and the coniunction and knitting of them together ( which is not natural , and carnal , as that of the husband and the wife is , but spiritual ) is the great misterie , or secret , he there expresseth himselfe , to meane & speake of . And therefore doth Cardinal Caietane ingenuously confesse , ( upon this text of Ephes. 5.32 . ) that these words prove not Matrimonie to be a Sacrament . And indeed , it is verie evident to all that duly consider that text , and the circumcumstances of it , that the Apostle bringeth not marriage in that place , as a similitude , to represent the neere coniunction betweene Christ and his Church : but contrariwise , hee bringeth , and mentioneth the great love of Christ , and the neere , & mistical coniunction between him and his Church , as a similitude and argument , to declare and enforce the love that shold be of the husband toward his wife : For that is the maine matter , scope , and point of exhortation , the Apostle there aymeth at , as is expresse and apparant by the 25. Verse . and so from thence to the end of that Chapter . 5 Now concerning Orders . By Orders , wee understand , the ordination of Ecclesiastical Ministers to their ministery , by Imposition , or laying on of hands . Here then I would be glad to know , why , or for what reason they should hold this to be a Sacrament ? Is it , because it is a good worke , and an holy action ? But it is answered before , that everie good worke , and godly , and holy action , is not to bee reckoned for a Sacrament : Or , doe they make it a Sacrament , because it hath in it an outward signe of an holy thing , accounting the ordination , or , consecration to the ministerie , to bee the holy thing , and the imposition , or laying on of hands , in that action , and for that purpose , to bee the outward signe ? But hereunto is answered , that everie outward signe of an holy thing , or of an holy action , is not sufficient to make a Sacrament : for then Prayer , with lifting up of hands , should bee likewise a Sacrament ; end sundrie such like . But it must be an outward signe of this particular holy thing , namely , of the remission of our sins , and of our coniunction , and communion with Christ , or otherwise , it is no Sacrament , in that sense of a Sacrament which wee speake of . Yea , it must bee not onely a signe , but a seale also of that our uniting and coniunction with Christ , as is before declared : which thing , because the act of Ordination of Ministers , by imposition of hands , is not , therefore it can be no Sacrament . Againe , the Sacraments be such as bee common , & belong to all sorts and degrees of Christians ; aswell to the lay sort , as to Ecclesiasticall Ministers : as appeareth by the example of these two confessed and undoubted Sacraments , viz of Baptisme , and the Lords Supper : but these orders be proper and peculiar unto those onely that bee of the Ecclesiasticall Ministerie , and extend no further ; and therefore they can bee no Sacraments in that sense of Sacraments that wee speake of . 6 The last supposed Sacrament in the Popish Church , is , Extreme unction , or last anointing , or annealing , as they cal it . But how do they prove this to be a sacrament ? We reade indeed , in Mark 6.13 . that the Apostles of Christ being sent abroad , did cast out Divels , and annointed manie that were sicke , with oyle , and healed them : But wee see this reckoned amongst the rest of the miracles , which those Apostles had power given them to doe , in those times of the first preaching and planting of the Gospell , to win the greater credit unto it . Agreeably whereunto it is said : that , They went forth and preached everie where , the Lord working with them , and confirming the word with signes following . But , beside , that it is thus reckoned among the rest of the miracles , the effect , or event did also declare it to bee miraculous : because , as manie as were in those daies annointed by them , were healed , as the Text it selfe affirmeth . Now , can , or doe Popist Priests in like sort , in these daies , by their annointing with oyle , cure and heale the sicke and diseased , as they in the Primitive and Apostolicke Church , miraculously did ? All men know , they neither doe , nor can . S. Iames likewise saith to the Christians of those Primitive and Apostolicke times , in this sort : Is anie sicke among you , let him call for the Presbyters ( or , Elders ) of the Church , and let them pray for him , and annoint him with oyle , in the name of the Lord : and the prayer of faith shall save the sicke , and the Lord shall raise him up : and if he have committed sinnes , they shall be forgiven him : For Sinnes , commonly , bee the cause of mens sicknesses and diseases . And because God pardoneth such as repentantly acknowledge and confesse their sinnes , and faults , and not such as hide them , and will iustifie themselves therein ; hee addeth further , saying thus : Acknowledge your faults , one to another , and pray one for another , that yee may bee healed : for the prayer of a righteous man availeth much , if it bee fervent : teaching them hereby , that they ought freely to conferre one with another , touching their diseases and sicknesses , & to confesse the sins which bee the cause of them , one to another , that so they might helpe one another with their praiers unto God for their recoverie : for S. Iames doth not say , that it was the bare anointing with oyle , that did heale or save a man from death , or raise him up from that his sicknesse , wherewith hee was visited , but it was , Annointing with oyle , in the name of the Lord , that is , such as had prayer , invocation , and calling upon the name of the Lord , ioyned with it : And therfore in the next words he sheweth , that praier was added , and that it was the prayer of faith , that did preserve or save the sicke , and that recovered , and raised him up againe . What then is there in all this , to prove this Vnction , or , the annointing with oyle to bee a Sacrament ? Is it because in this healing , there was used , an external ceremonie , or an outward visible signe ▪ but it is before shewed , that , that is not sufficient to make a Sacrament : yea , then might the curing of the diseased by the water of the Poole of Bethesda ( Ioh : 5.2 , 3 , 4. &c. ) be called a sacrament : & the annointing of the blind mans eies , with clay , made with spittle , together with his washing in the Poole of Siloam ( Ioh. 9.6.7 . ) might also , by as good reason , bee termed a Sacrament : and sundrie other such actions , wherin outward visible signes were used , should become Sacraments ; which it were absurd to affirme , in that sense of the Sacraments we here speake of . But this Vnction , or annoynting with oyle , in the Apostles times , can be no Sacrament , in that sense of a Sacrament , that wee speake of , for sundry reasons . First , because it served , onely for the healing and curing of the bodie : For , as for the forgivenesse of sinnes , there mentioned , and prayer used for that purpose , they tended all , in this case , to this end , to worke the effect of healing : for the cause of the sicknesse , ( which was sinnes ) being remooved by the prayers of the faithfull , the effect ( which was the sicknesse , or disease , caused by those sinnes ) was also remooved . Secondly , it was a gift of healing , that was in those daies miraculous , to cure and heale the sicke in that manner : which miraculous , and extraordinarie power of healing , is now long since ceased : and because it was a thing miraculous , and extraordinarie , and is not ordinarie and perpetual , it therefore can be no Sacrament . For , who is hee , at this day , that hath this miraculous gift of healing the sicke , by annointing them with oyle ? I Popish Priests had it , it would appeare in their extreame unctions , and annointings , but no such thing appeareth : For what sicke man doe they recover , or restore to health , by that meanes ? Yea , they use not this their unction , and annoyling , but when the sicke partie lyeth in extreamitie of sicknesse and is no way likely to recover , and indeed , most usually dieth , notwithstanding these their annointings , and whatsoever else they doe . Thirdly , the Sacraments whereof wee speake , be such as bee common , and appliable to all the members of Christ , aswell when they bee well and in health , as at other times : But this their extreame Vnction , belongeth , and is applied onely to those that bee sicke , and at such times as they be in their extreamest sicknesse , and therefore it can bee no Sacrament . Fourthly , they use this forme of words in it : By this annointing , and his most holy mercie , God doth forgive thee whatsoeuer thou hast offended , by seeing , hearing , smelling , tasting , and touching . Whereby appeareth , that they make this their extreame Vnction , to extend , but onely to such sinnes , as the man hath committed , by seeing , hearing , smelling , tasting , & touching , that is to say , by those his exterior five senses : But those that bee true Sacraments indeed ( as is evident by Baptisme , and the Lords Supper ) bee not so particularly limited , or restrained , but be Sacraments to a faithfull and godly man , of the full remission and forgivenesse of all sinnes , committed not onely , by those his five outward senses , but anie other waie else whatsoever , either by thought , word , or deede . And therefore , this their extreame Vnction , can bee no Sacrament , rightly and properly so called . 7 Now remaineth to be shewed , that even those that be the verie true Sacraments indeede , doe not give grace , ex opere operato : For they verie erroneously , attribute remission of sinnes , to the Sacraments administred , as namely , to Baptisme , and the Lords Supper , ex opere operato , even by the verie worke done and performed : whereas it is not , in verie deede , the external water in Baptisme administred , that hath this power and vertue in it , to take awaie sinnes , or to cleanse and purge them : neither is it the consecrated bread and wine , in the Lords Supper , that hath this power and vertue in it : For so to suppose and imagine , were to ●ttribute that to the outward signes or Sacraments , which rightly and properlie belongeth to Christ Iesus : inasmuch as hee onelie is the Lambe of God , that taketh away the sinnes of the world : and , it is his blood onely , that cleanseth us from all sinne , as S. Iohn expresly witnesseth , and all the rest of the Scripturs accord . For which cause it is againe said in the Revel . of S. Iohn : that it is Christ , that hath washed us from our sinnes in his blood . Seeing then it is Christ and his blood onely , that washeth , purgeth , and cleanseth , in verie deede , and materially , from all sinnes : the water in Baptisme administred , must not have this power and vertue attributed unto it , nor also the consecrated bread and wine , in the Lords Supper , received . You will then demand , why , or in what sense it is , that in the scripture , the water in Baptisme , is said , to cleanse , to sanctifie , to regenerate : I answere , that it is said so to doe , not that it hath these vertues inclosed in it , or did these things efficiently , or materially , but for that it doth them sacramentally , and significatively , : that is to say in plainer termes , because the water in Baptisme , is a Sacrament , signe , and seale unto us , of that regeneration , sanctification , and cleansing , which wee have through Christ : For it is Gods spirit , that efficiently worketh faith , repentance , regeneration , sanctification , or whatsoever other supernatural grace in a man , and not the element of water . And therefore also did S. Iohn Baptist , say to those whom he baptized , thus : I Baptise you with vvater unto repentance : but hee that commeth after mee , is mightier then I , whose shooes , I am not worthie to beare : he shall baptise you with the holy Ghost . Where you plainely see , that S. Iohn Baptist acknowledgeth , that he , in his Baptisme administred by him , gave but water , and that it was Christ that gave the holy Ghost : and consequently that in the elemental water the holy Ghost was not conteined , nor included ; but was to come another way . Saint Peter hath a like speech , saying : That , Baptisme doth save us : not that it is the material cause of our salvation ( for Christ Iesus only , is our Saviour in that sort ) but for that it is a sacrament , signe and seale , of that salvation which we have by Iesus Christ. And thus you see , how all the scriptures stand well together , and be rightly reconciled : whereas , otherwise , according to their sense , there would be a confusion and repugnancie . Yea , if it were true , that the verie external act of Baptisme performed , did , ipso facto , regenerate , clense , sanctifie , and save : then should all without exception , that be baptised , be also regenerated , clensed sanctified , and saved soules : But this you neither do , nor will affirme , and therefore no reason have you to affirme the other , whereupon this must necessarily follow . In like sort ▪ if consecrated bread and wine , externally distributed and received in the Lords Supper , did , ipso facto , give grace and remission of sinnes , then might Iudas that Traytor , or anie other the most wicked and ungodly reprobate , that externally receiveth that bread and wine , receive also grace and remission of sinnes thereby : which it were verie grosse and absurd for anie to affirme . Yea S. Paul himselfe sheweth , that there be some unworthy receivers , that be so farre from receiving grace and remission of sinnes by it , that contrariwise , They eate and drinke Iudgement , or condemnation , to themselves , as hee speaketh and directly witnesseth . CHAP. X. Concerning the Popish Masse , and the Popish Priesthood thereto belonging . NOw give mee leave to tell you how detestable a thing your Popish Masse is , which ye neverthelesse so much and so highly reverence , being misled by the doctrine of your Teachers : For yee say , that your Priests doe therein , offer up Christ Iesus , everie day , or often , to his Father , and that in a bodily manner , and affirme it moreover , to be a sacrifice propitiatorie for the sins of men . What ? can anie that professe Christ , or Christianitie , be so absurd as to beleeve , that Christ is often , or daily , offered up , in a bodily manner , to his Father , for the sinnes of men ? Doe not the Scriptures themselves proclaime , that Christ Iesus was , in that his bodily sacrifice , to be offered but Once , and not often ? and doe they not withall expressely testifie , that with that one Oblation or offering , He hath consecrated for ever , them that are sanctified ? What needeth then , or how can there be anie more bodily offerings of him , then that one , whereby hee offered himselfe , once , upon the Crosse ? Your selves ( againe ) doe say , that this bodily offering up of Christ in your Masse , is unbloudie , and consequently , hath in it no effusion of bloud : whereupon it must needs be granted , that therefore it cannot possibly be a propitiatorie sacrifice , or take away the sinnes of men : For , the Scripture saith expressely , that without effusion of bloud , there is no remission of sinnes . But beside all this , there is also no other Priest appointed of God , for the offering up of Christ Iesus in a bodily sacrifice , but Christ Iesus himselfe only : who therefore did performe it , in his owne most sacred person , and is also the only Priest according to the order of Melchisedech . For , yee must be put in minde , that the Scripture mentioneth not , Priests , plurally , according to the order of Melchisedech , as though there were , or might be manie or sundrie , according to that order , but it mentioneth onely One according to that Order ; affirming this one , to be Iesus Christ , as the Epistle to the Hebrewes , manifestly declareth . Yea , verie plainely , doth that Epistle shew , that though there were in the Old Testament , under the Levitical and Aronical Priesthood , many , that were Priests in succession , one after another , the death of the one , causing the other so to succeede : yet is it not so , in the New Testament , under that Priesthood which is according to the Order of Melchisedech : where is shewed , that Christ Iesus , who is the only Priest according to that Order , hath neither Vicars , nor successors , in that his Priesthood , nor possibly can have ; because himselfe never dieth , but liveth and continueth a Priest for ever according to that order . For which cause , it is there further said directly , that he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , such a Priesthood , as doth not passe ▪ goe , or , is convaied from him , to anie other . Seeing then there neither be , nor ought to be anie moe Priests according to the Order of Melchisedech , but only One , which is Christ Iesus : and that this Christ Iesus , was in bodily sacrifice to be offered also but Once , and not oftner : and that himselfe is also the sole and onely Priest allowed and appointed of God to make that bodily oblation : which bodily oblation of his , is also only propitiatorie . How intolerably blasphemous , and abominable , be and must needs be , those Popish Priests , that dare arrogate to themselves that particular honor , office , place , and person of Iesus Christ , and say , that they offer him up , in a bodily manner , and that often , and that their sacrifice of the Masse , is a propitiatory sacrifice ? We know , that Christ instituted a Sacrament , in bread and wine , in commemoration and remembrance of his bodie crucified and his bloud shed for our sinnes : But that bodily sacrifice of his was not performed by anie but by himsefe , nor was it done at this time of his instituting of this Sacrament , but afterward , when actually , and in verie deed , he made that sacrifice of himselfe upon the Crosse , and said Co●summatum est , It vvas then finished . And therefore when Christ said at his last Supper , to his Apostles , and consequently to the rest of his Ministers , their successors , Hoc facite &c. Doe this in remembrance of me , hee bad them to administer that Sacrament in such maner and sort as he did it , but hee did not thereby make them Priests to offer him up in a bodily and propitiatorie sacrifice , as is by Popish Priests most impiously and absurdly suggested and surmised . And yet it is granted , that ancient Fathers do cal this supper of the Lord , a sacrifice : but they so call it a sacrifice , in respect it is a memorial of that bodily sacrifice of Christ performed upon the Crosse , as even Peter Lombard himselfe expressely telleth you . As also , it may be called a sacrifice , in respect of the sacrifice of praise and thankesgiving , and other spiritual sacrifices , which at these times , the godly offer up unto God. For which cause , those ancient Fathers doe also call it , an Eucharist , that is , a Thanksgiving : noting it , even thereby also , to be , not a Propitiatorie , but an Eucharistical sacrifice . A memory of this sacrifice of Christ upon the Crosse , vve have received ( saith Eusebius ) , to celebrate at the Lords Table , by the signes of his body , and of his healthfull bloud , according the divine Lawes of the New Testament . Christ ( saith S. Augustine ) is our Priest for ever , according to the order of Melchisedech , vvho offered himselfe a sacrifice for our sinnes , and hath commended the similitude of that sacrifice to be celebrated in the remembrance of his passion . VVee keepe ( saith Theophilact ) a remembrance of the Lords death . And againe : VVee keepe a memory of that Oblation vvherein he offered himselfe . Our high Priest ( saith Chrysostome ) is he vvhich offered the sacrifice that purgeth us , &c. But this vvhich vvee doe , is done in remembrance of that vvhich was done by him : for doe yee this ( saith Christ ) in remembrance of mee . And againe he saith : VVee celebrate the remembrance of a sacrifice . By all which , and sundrie , other sayings which might be cited ( if need were ) out of ancient Fathers , you may easily perceive , that howsoever they call this Sacrament a sacrifice , they meane it not to be anie Propitiatorie or Bodily sacrifice , but that ( in the proper appellation ) , it is rather to be termed ( as themselves here declare ) a similitude , memorial , or remembrance , of that sacrifice of Christ , which himselfe performed upon the Crosse. 2 And yet the Rhemists , and other Popish Teachers say , that Christ is called a Priest for ever after the order of Melchisedech , specially in this respect of the sacrifice of his bodie and bloud instituted at his last supper , in the formes of bread and wine : in which things , they say , Melchisedech did sacrifice . But first , they cannot prove , that Christ instituted this sacrament of his last supper , to be his verie bodily sacrificing of himselfe : yea it is before apparantly disproved : for his verie bodily sacrifice was done only by himselfe , upon the Crosse , and that but once , and that sacrifice only is propitiatory , and no other . And how is it possible , that that which is a representation , similitude , remembrance , and sacrament of that sacrifice , should be the verie sacrifice it selfe ? But secondly , why doe they or anie other , talke of fo●●es of bread and wine ? for yee know , that they were not the formes , or accidents of bread and wine , but verie substantial bread and wine , which Melchisedech brought forth to Abraham , and his people , for their refreshing after their battell and slaughter of the kings . Yea if they had beene bare formes and accidents of bread and wine , and not verie bread and wine in truth and in substance , they would have given Abraham and his companie , but verie small and slender refreshing . This example therefore of Melchisedech ▪ in giving , not the formes or accidents of bread and wine , without the substance , but verie bread and wine substantially , to Abraham and his souldiers , for their refreshing , doth prove strongly , against them , that in this sacrament of the Lords Supper , not the bare formes or accidents of bread and wine , but the verie substance it selfe of bread and wine , doth remaine . But thirdly , why doe they say , that Melchisedech sacrificed in bread & wine , when there is no such thing in the Text ? Hee offered no sacrifice of bread and wine , but brought forth bread and wine , for the refreshing of Abraham , and his Armie . And so saith Iosephus : Melch●sedech gave liberal entertainment to the Souldiers of Abraham , and suffered them to vvant nothing for the sustenance of their life . This another writer likewise approveth , saying : Melchisedech , king of Salem , offered unto him , bread and vvine : which Iosephus , as it were expounding , saith : he ministred to his Armie the dueties of hospitaliti● , and gave him great plentie of things necessarie : and , besides , he blessed God , vvhich had subdued to Abraham , his enemies : for Hee vvas a Priest of the highest God. Yea , even the Hebrew word also , ( which signifieth not , obtulit , or , sacrificavit , but protulit or eduxit ) declareth the same : for the word is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hotsi , quod perinde sonat ac si dicas , exire fecit , hoc est , eduxit , seu , protulit : which is asmuch , as that Melchisedech caused bread and wine to come forth , or to be brought out to Abraham and his companie : but it hath no such sense in it , as that he sacrificed bread and wine . Whereupon , the Greekes have also translated it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , protulit , hee brought forth . But yet further to shew unto you , that Christ , is the only Priest according to the order of Melchisedech , and in what sense he is so , that Epistle to the Hebrewes , thus compareth Christ , and Melchisedech , together : That as Melchisedech was both a King and a Priest , so likewise is Christ ; And as Melchisedech was a King of righteousnesse and of peace , so is Christ : for he brought in everlasting righteousnesse ( as it is said in Dan. 9.24 . ) and is also the true King of peace , as having by his mediation , made peace betweene God and Vs. Yea , as Melchisedech was not only a King , but a Priest also of the most high God : so is Christ , who with the sacrifice of himselfe upon the Crosse , hath redeemed all his people , and blesseth them , and maketh intercession for them . Againe Melchisedech , is said to be without father , without mother , without kinred , having neither beginning of dayes , nor end of life , ( which things be thus affirmed of Melchisedech , because in the Scriptures , neither his father , nor his mother , nor his ancestors , nor his death , are recorded ) : And such a one is Christ , the sonne of God , without a father as he is Man , and without mother as he is God , being Eternal , without beginning of daies , or end of life . And as Melchisedech is said to be and continue a Priest for Ever : so is Christ , who liveth and continueth ever , a Priest , by reason of that his everlasting and unremoveable Priesthood , perpetually resident , and inherent in his owne person . Thus , Melchisedech , ( a Type and figure of Christ ) and Christ himselfe , be resembled and compared together . By all which , you may infallibly perceive , that Christ onely , and none but he , is or can be , a Priest according to the order of Melchisedech , and consequently , that Popish Priests be extremely audacious and impudently impious , that dare and doe challenge to themselves , to be Priests according to that order . 3 Howbeit , there be Priests , neverthelesse , under the New Testament : for , all true Christians whosoever , be Priests , and are expressely so entitled in the holy Scriptures ; not , that anie of them , are to offer up Christ in a bodily sacrifice , but that they are to sacrifice their owne bodies ( as S. Paul declareth , ) by killing and mortifying their owne lusts and concupiscences , and other their vile affections , and consecrating themselves wholly unto God and his service . Christ hath made us ( saith S. Iohn ) Kings and Priests , even to God his Father . S. Peter likewise saith thus : Yee are a chosen generation , a royal Priesthood , an holy Nation , a peculiar people , set at libertie , that ye should shew forth the vertues of him , that hath called you out of Darkenesse , into his marveylous light . And againe , he saith : Ye , as lively stones , be made a spiritual house , an holy Priesthood , to offer up spiritual sacrifices , acceptable to God by Iesus Christ. In which places , you see , that All generally whosoever , that bee the member of Christ , are , and be termed Priests : and withal you see the reason , why they are so entitled ; namely , not because they are to offer anie bodily sacrifice of Christ , but in respect of spiritual sacrifices ( as S. Peter here expressely calleth them ) which they are to offer up unto God. Of which sort is the sacrificing of their owne bodies , before mentioned by S. Paul , and the sacrifices likewise of praises , and thankesgivings , and of praier which ascendeth up like incense unto God , the sacrifice also of righteousnesse , of doing good , and giving almes , and distributing to those that be in necessitie , and such like : for , all these be called sacrifices . And hereby also is verified the Prophecie in Malachy , where God saith thus : From the rising of the Sunne unto the going downe ●f the same , my Name is great among the Gentiles , and in every place , Incense shall be offered to my Name , and a pure offering : for my Name is great among the Gentiles , saith the Lord of Hosts . I say , this Prophecie is verified , not by anie supposed carnal or bodily sacrificing of Christ , in the Popish Masse ( which is a most ungodly and impure thing ) but by those spiritual sacrifices before mentioned , which All Christians everie where are to offer up unto God. Neither ought it to seeme strange to anie , that all the Members of Christ generally , be they men , or women , be thus termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sacerdotes , that is , Priests : for yee see it is by the Scriptures cleere , and evident , and therefore must be confessed . Wherefore also Tertullian saith : Nonne & Laici , Sacerdotes ? Be not Lay people also Priests ? As for those that beare Ecclesiastical office in the Christian Church , they have no where throughout all the New Testament , this terme , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sacerdotes , that is , Priests , specially , or properly , given unto them , but they are , there , evermore called by other names : as , Bishops , Pastors , Doctors , Presbyters , Deacons , Ministers , and such like : so carefully doth the whole New Testament , shunne that word , Sacerdotes , that is , Priests , from being attributed to the Ministers of the Gospel , speciallie , or peculiarlie , but useth it as a name general , and common to all Christians . It is true neverthelesse , that in the ancient Fathers they bee sometimes called Sacerdotes , and the Lords ●able also is sutably , in the same ancient Fathers , sometimes called an Altar : Howbeit , these be not proper , but alluding and tropical speeches , signifying that as in the Iewish Church they had an Altar , and Priests to offer sacrifices thereupon ; so in the Christian Church they have a Communion Table , and Christian Ministers , and Christian people , who are there to celebrate the memorie of Christs bodily sacrifice , and to offer up the sacrifice of praier , praise , and thankesgiving , and such other spiritual sacrifices , as belong to Christian Ministers and Christian people , to offer . But none of these things doe prove anie bodilie sacrifice of Christ , to be actuallie and reallie performed in the Sacrament : yea , if , that , in the Sacrament , were his verie bodilie sacrifice , what was , or needed that , which was performed on the Crosse , the next day ? or what name will you give unto it ? Was not that which was performed on the Crosse , the verie true Propitiatorie bodilie sacrifice ? You cannot denie but it was . What other thing then can this Sacrament be , but a Sacrament , that is , a similitude , representation , and remembrance of that propitiatorie bodilie sacrifice of Christ , once done and performed in his owne person , upon the Crosse , for all the Elect ? 4 But you alledge , that Christ having taken the bread , said ; This is my Body : Howbeit you should consider withall , that after that he had taken the Cup , he said likewise ▪ This is my bloud : and yet , for all that , was not the verie Cup , his verie bloud . If then in these words , ye admit ( as yee doe ) a figure or figurative speech ; why should yee not likewise in the other words , ( of , This is my body ) admit a figure or figurative speech ? Yea , if by reason of these words , This is my Body , you will inferre , that the verie substance of the bread is changed into the verie substance of the natural body of Christ ( which change , yee therefore call Transubstantiation ) : then may I by force of these words uttered of the Cup , This is my bloud , inferre likewise , that the verie substance of the Cup is changed into the verie substance of the natural blood of Christ : or , if you will take the words as they be recited by S. Paul , and S. Luke , namely thus : This Cup is the new Testament in my blood : I may aswell conclude , that the verie substance of the Cup is turned and changed into the verie new Testament , or new Covenant , which were verie absurd . Wee grant , that the bread is Christs bodie , and the wine is his blood , in a Sacramental phrase , and sacramentally , but not litterally , and substantially , or , by waie of Transubstantiation , as yee most strangely imagine . So that the Argument appeareth to bee fond and vaine , when men reason thus : Christ said of the consecrated Bread , that it is his bodie : Ergo , it is his Bodie , naturallie , substantiallie , and by way of Transubstantiation : For this is more then ever CHRIST spake : and it may bee ( as indeed it is ) his Bodie otherwise , namely , Sacramentally , Figurativelie , and Significatively . And so also doe the ancient Fathers themselves expresly declare , and expound it : as namely , Tertullian saith thus : Hoc est corpus meum , id est figura corporis mei : This is my bodie , that is ( saith he ) a figure of my bodie . And S. Augustine saith likewise : Non dubitabit Dominus dicere , hoc est corpus meum , cum daret signum corporis sui : The Lord doubted not to say , this is my bodie , when he gave a signe of his bodie . And yet wee grant , that after consecration , there is a change ( as the ancient Fathers also affirme ) but that is as touching the use , and end , and not as touching the substance : For , that which was before common bread , and common wine , is now , after consecration , become sacramental bread , and sacramental wine , signifying , and figuring out unto us , another thing : namely , the bread doth then signifie , and figure out unto us , the bodie of Christ , which was broken and crucified for us : and the wine signifieth & figureth out unto us , the blood of Christ , which was powred out and shed for us . So that , the Bread , and the Wine , which in common and ordinarie use , serve onely for sustenance of the bodie , now , after consecrasion , signifie , and represent unto us , that which is the verie true foode of our soules , and the sustenance of them to eternal life : and doe import unto us , that as verily as wee receive the Bread , and Wine , outwardly , with our bodilie mouth : so verily , and certainely doe wee also receive Christ Iesus , and the benefite of his death and passion , inwardly , by our faith , which is the mouth of the soule . For , as bodily meate , must have a bodily mouth , to receive it : so that which is spiritual meat , and sustenance for the soule , must have a spiritual mouth to receive it by . And this is that eating of Christs flesh , & drinking of his blood , which is spoken of in S. Iohns Gospell , when hee is thus received and applied , not by a carnal , or corporal , but by a spiritual mouth , namely , by faith . For , whereas some , in that sixt Chapter of S. Iohns Gospell , hearing Christ speaking of eating of his flesh , and drinking of his blood , said , it was an hard speech , & grew offended at it : Christ , to remove all that conceited hardnesse , and offence , taken at those his words , answered , and said : that , It is the spirit that quickeneth ; the flesh profiteth nothing : the vvords that I speake unto you , are spirit and life : So that yee must take the words which Christ there spake unto them , concerning the eating of his flesh , and drinking of his blood , not litterally , grosly , and carnally , as the Capernaits did , but in a spiritual sense , and meaning . And so doth S. Augustine , in divers places tell you , that they are to be expounded . For he saith expreslie : that , Credere in eum , est manducare , To beleeve in Iesus Christ , is , in that place of S. Iohn , to eate his flesh . Yea , to shew that the words bee not to be taken litterallie , or carnallie , but figuratively , the same S. Augustine giveth this reason , saying : that otherwise by commanding , to Eate the flesh of a man , and to drinke his blood , he should seeme to command an heinous or wicked thing : Figura est ergo , praecipiens passioni dominica esse communicandum , & suaviter atque utiliter recondendum in memoria , quod pro nobis caro eius crucifixa , & vulnerata sit . It is therefore ( saith he ) a figure , or figurative speech , commanding that we must communicate with the Lords passion , & sweetly , & profitably keep in memory that His flesh vvas crucified and wounded for us . When he saith expreslie , that it is a figure , or figurative speech , what doubt should yee make of it ? But yet further , upon the 98. Psalme , hee bringeth in Christ , speaking thus to his Disciples ; Spiritualiter intelligite quod locutus sum : non , hoc corpus quod videtis , manducaturi estis , & ●ibituri illum sanguinem , quem fus●ri su●t , qui me crucifigent : Sacramentum aliquod vobis commendavi : Spiritualiter intellectum , vivificabit vos . Vnderstand yee spiritually that which I have spoken : yee are not to eate this very bodie which yee see , and to drinke that blood which they shall shed , which shall crucifie mee : It is a Sacrament that I have commended unto you : it being spiritually understood , shall quicken you . What can bee spoken more plainely ? yea , this point , Christ himselfe cleareth yet further in the 51. Verse of that Chapter , saying : The Bread that I will give , is my flesh , which I will give for the life of the world . Where wee must of necessitie understand , not the bread in the Sacrament , but himselfe , and his flesh and Bodie crucified , and sacrificed upon the Crosse , to bee that Bread he there speaketh of . So that to applie Christ crucified by faith , unto a man , as his Saviour and Redeemer ( whether it bee in the Sacrament , or at anie other time , without receiving the sacrament ) is to eate his flesh , and to drinke his blood , as S. Augustine againe expoundeth and declareth it , De Doct. Christ. lib. 3. cap. 21. & de Civit. lib. 21. cap. 21. And this is yet further manifest , by conferring the 54. Verse of that Chapter , with the 40 Verse : For whereas Christ in the 54. Verse , speaketh thus : VVhosoever eateth my flesh , and drinketh my blood , hath eternall life , and I vvill raise him up at the last day : to declare the true meaning of those words , he speaketh after this sort , in the 40. Verse , producing the same thing in effect , and saying thus : Every man which seeth the Sonne , and beleeveth in him , shall have everlasting life , and I will raise him up at the last day . By comparing of which two verses together , it appeareth , that , to eate the flesh of Christ , and to drinke his blood , is in that place , nothing else , but for a man to beleeve in him , and so to apply him as a Redeemer and Saviour , to himselfe in particular , for eternal life . Which thing he againe declareth in the 47. Verse , saying thus : Verily , verily , I say unto you , hee that beleeveth in me , hath everlasting life . But hee yet further explicateth the matter , in the 56. Verse . and sayeth thus : Hee that eateth my flesh , and drinketh my blood , dwelleth in mee , and I in him . Whereby appeareth , that , to eate Christs flesh , and to drinke his blood , is all one with this , to have Christ dwelling in us , and us in him . Now then , how doth Christ dwell in us ? S. Paul answereth , and telleth us directly : that Hee dwelleth in us by faith . It is then still undeniably manifest , that , the eating of Christs flesh , and drinking of his blood , is nothing else , but , as I said before , to beleeve in Christ , or , to have a true & livelie faith in him , wherby we apprehend and applie him as a Redeemer & Saviour unto our selves , in particular , and whereby it is , that hee dwelleth in us , and wee in him , and so are united unto him , not by a carnal , but by a spirituall meane and union . And so S. Paul againe sheweth , that the union or coniunction which wee have with Christ , is not by anie bodilie , but by a spirituall meane , and manner : for , hee that is ioyned unto the Lord , is one spirit , saith he : and therefore also doth S. Paul , call Christ , spirituall meate , and spirituall drinke , and saith , that even those Ancestors of the Ievves , which lived in Moses time , long before the Incarnation of Christ , did all eate the same spirituall meate , and did all drinke the same spirituall drinke , for they dranke of the spirituall Rocke that follovved them , and that Rocke vvas Christ. These Ancestors of the Ievves , that thus did eate Christ , and drinke Christ , so long before his Incarnation , aswell as we , could not possibly eate him in a bodilie manner , or carnall fashion ( for Christ as yet , in their times , had not taken his humanitie , or manhood , nor was incarnate ) it remaineth then , that they did eate him , and drinke him by their faith , and after a spiritual manner : for in a carnal , or bodilie sort , ( as is apparant ) they could not possiblie eate or drinke him . And seeing that they did eate the same spirituall meate , and did drinke the same spiritual drinke that wee doe , it must be granted , that wee likewise doe not otherwise eate Christ , or drinke Christ , but in the same manner , namely , spiritually , and by faith . But againe , if those words of Christ in that sixt Chapter of S. Iohns Gospell , were to bee understood as yee suppose , then it would also follow , that Iudas , that traytor , or anie other Reprobate whosoever , that did receive that sacramental Bread and Wine , should also bee saved , and have eternal life : for in that Chapter , Christ saith expreslie , thus : VVhosoever eateth my flesh , and drinketh my blood , hath eternal life . But whosoever externally eateth the Sacramental bread , and drinketh the Sacramental wine , hath not eternal life ( for as S. Paul sheweth , There bee some that eate of that bread , and drinke of that Cup unworthily , and so eate and drinke Iudgement to themselves ) and therefore the external eating of the sacramental bread , and drinking of the sacramental wine , is not the eating of the flesh of Christ , nor the drinking of his blood , which is spoken of , and intended in that place . Yea , at that time when these words were spoken , the Sacrament of the Lords Supper was not yet instituted , as Lyra also well observeth . These reasons then may suffice to satisfie reasonable men , for answer to that sixt Chapter of S. Iohn , which yee so often urge in vaine , because by this time , I trust , you perceive , how that your supposed bodilie presence of Christ in the Sacrament , by waie of Transubstantiation , cannot thereout possiblie be forced , or concluded . But yet further , to the end it may not seeme strange unto you , that Christ should call the bread his bodie , when it was not in very deed , his bodie naturally and substantially , but a signe , remembrance , and figure of that his bodie : you are to understand , that it is an usuall and ordinarie phrase , and speech in Sacraments , and namelie , aswell in Sacraments of the old Testament , as of the new , to call the signe by the name of the thing signified . As for example ; Circumcision was one of the Sacraments among the Iewes : and the Paschal Lambe was another , under the old Testament . Now , Circumcision , was directly called the Covenant : which neverthelesse , was not the verie Covenant it selfe , but a signe of the Covenant : For , the Covenant it selfe was this : that , In Abrahams seed , all nations should be blessed , and that God would be their God , and they his people . So againe , the Paschall Lambe , was directlie called the Passeover : when as neverthelesse , it was not the verie Passeover it selfe , but a signe and token of the Passeover : For the verie Passeover it selfe , was this : that an Angell passed over the houses of the Israelits , sparing them , and smote the Egyptians , their enemies : and this is also called , eating the Passeover , when as , but the signe of the Passeover onely , namely , the Paschall Lambe was eaten . In steede of Circumcision , Baptisme succeedeth amongst Christians : and in the place of the Passeover , succeedeth the Lords Supper : What marvaile then can it bee , or should it bee , to anie Christian , that Baptisme should bee termed Regeneration : which is not the verie Regeneration it selfe , but a signe and token of regeneration : for the Regeneration it selfe , is the renewing of the man , to the Image of God , wherin hee was at first created , which is a thing , begun to bee wrought in him in this life , not by the verie externall act of Baptisme , performed and administred , but inwardlie , by the operation of the holy Ghost . And likewise , it ought for the same cause , to seem nothing strange to anie , that the Bread , in the Sacrament of the Lords Supper , is called his bodie , when as neverthelesse , it is not his verie natural and substantiall bodie , but a figure , signe , and token of that his bodie . As for the reason which yee draw from the omnipotencie , or almightinesse of Christ , whereby hee is able , as yee saie , to make his verie essentiall , and naturall bodie , out of bread : you must first proove , that it is his will to have it so made , before ye dispute of his power , or omnipotencie . For , no man doubteth , but that he can doe manie things , which neverthelesse hee doth not doe , nor will doe . It is an Axiome in the Art and rule of reasoning , that a Posse ad Esse , non valet argumentum : and therefore that God can doe such a thing , and such a thing , ergo , hee hath done it , is no good argument . But that you may the better conceive , the weakenesse of this your argument , grounded upon Gods omnipotencie in this matter , take another like unto it in this sort : Christ saith of the Cup : This is my blood : And he by his omnipotencie , is aswell able to make the very Cup , his verie essentiall and natural blood , as the bread his bodie : ergo , the verie Cup is his verie essentiall and natural blood . Againe , Christ saith , that hee is a Vine , and that hee is also Bread : and by his omnipotencie , hee is aswell able to make himselfe , a verie Materiall Vine , or , verie materiall Bread , as he is to make bread his natural bodie , ergo , hee is a verie Materiall Vine , or , verie Materiall Bread. These arguments bee like yours , when you say thus : Christ saith , the Bread is his body : and he is by his omnipotencie able to make it his verie essential and natural bodie ; Ergo , it is his verie essential and natural bodie . I hope , by this time , yee see the vanitie and absurditie of this maner of reasoning . But you still urge the words of Christ , and say , that hee saith ; It is his bodie : and wee must not ( say you ) make him a Liar , and therefore it is his verie essential and natural bodie . God forbid , that anie of us should goe about to make Christ a liar , who is all Truth , and the teacher of all Truth , neither doth anie of us go about it : but we say , that Christ is true in those his words , but men speake more then is true , when out of those words of his , they teach and affirme , that the bread is become ( by way of Transubstantiation ) his verie essential and natural bodie : For Christ doth not say so , that it is his verie essential and natural bodie by way of Transubstantiation ( as they inferre ) but his wordes are onelie , that it is his bodie . And it may bee and is his bodie , as I said before , though it be not his bodie by way of Transubstantiation . For if it be ( as it is ) his bodie figuratively , sacramentally , and significatively , I trust his words are found true enough , without anie such Popish grosse supposition . Because Christ saith , the Cup is his bloud ; shall he therefore be supposed , a liar , or , untrue , except the verie material Cup , be beleeved , in verie deed , to be his verie essential and natural bloud by way of Transubstantiation ? or because Christ saith that he is a Vine , shall he by and by be concluded to be false or untrue , unlesse it be beleeved that therefore he is turned and transubstantiated into a verie natural and substantial Vine ? But moreover , if it be Christs natural and substantial bodie in verie deed ( as you say it is ) shew us some way , how we may be induced to beleeve it , or how it may be proved or appeare to be so : you answer , that Christ his body , is there , miraculously . But I replie againe , that if it be there miraculouslie , it must be there visibly , and so appeare to the outward senses : for it is of the propertie of everie miracle , to be visible , and to appeare to be so , to the eie , & to the rest of the outward senses : as when Christ turned water into wine , it did appeare to be no longer water , but wine to the outward senses . So likewise when Moses rod was turned into a serpent , it appeared to the eie & outward senses , to be no longer a Rod , but a Serpent . If therefore the bread be turned ( as yee say ) miraculouslie , into the verie natural bodie of Christ , it must likewise appeare visiblie to the eie , and to the outward senses , so to be : namelie , no appearance of bread must anie longer be there , and on the other side , onlie the verie natural bodie of Iesus Christ must appeare to the eye , and the outward senses of the Receiver : but cleane contrariwise , there is no natural bodie of Christ Iesus , appearing to the eie and outward senses of the receiver , after consecration , but bread onlie : ergo the verie natural bodie of Iesus Christ is not there miraculouslie , as Papists most absurdly affirme . But although they cannot shew Christ his verie natural bodie to be there by way of transubstantiation , yet ( say they ) they doe beleeve it to be so : and they say withall , that it is as well to be beleeved , as the creation of the world , the resurrection of the dead , a virgin to beare a childe ▪ namely Christ Iesus , & such like . But whilst they speake thus , I pray let them tell mee , can their supposed real bodilie presence of Christ in the Sacrament , by way of Transubstantiation , be as well proved by the Scriptures , as the creation of the world , the resurrection of the dead , the bearing of a childe by a virgin , or as the rest of the things which they meane , and are directlie found in the Scriptures ? I am sure it cannot : for all that can be said , for your Transubstation , hath beene examined againe and againe , but no such matter can be proved or appeare . Why then doe they match those things together , which be nothing like ? Yea , why be anie so unwiselie confident , as to say , they beleeve , and verilie beleeve , this real bodilie presence of Christ in the Sacrament , by way of transubstantiation , when they can no way shew it by anie maner of proofe , or probabilitie ? What ? will men beleeve , & unremoveably beleeve , things without wit , sense , reason or religion , & for which they have no maner of colour or warrant at all in Scripture , from God , or his word ▪ If they be such credulous people , they may beleeve , if they will , anie thing whatsoever , be it never so incredible , or absurd : for if their will and fancie , shall be held for a sufficient r●●son , who shall be able to diswade them ? Howbeit , I would desire you to be better advised , and though it be to the utter overthrowing of your fancies and wills , to yeeld to that puissant , and unvanquishable truth , which not onlie reason , but all right faith and religion also , requireth at your hands : for even faith and religion , aswell sense and reason , perswadeth , against that monstrous conceipt of Transubstatiation , and of the natural bodie of Christ to be eaten with the bodilie mouth . For further declaration whereof , doe but consider some absurdities and inconveniences , wherewith it is accompanied . First , you thereby make the Lords Supper to be no Sacrament : for if it be a Sacrament , it must of necessitie have aswel an outward visible signe , of an holie thing , as the holie thing it selfe . The outward visible signe in this point , is the bread , and the holie thing whereof it is a signe , is the verie natural bodie of Christ , which was crucified for us . Now , you s●y , That after consecration , there is no bread at all remaining , but onlie the verie natural bodie of Iesus Christ , and so making no bread at all to be there , you also make no outward visible signe to be there , and consequentlie make it no Sacrament . Secondlie , if there be no bread remaining , but onlie the Accidents of bread , that is , whitenesse , roundnesse , and such like , without a substance , as yee hold ▪ then , beside that it is most absurd by the rules of reason , to hold that anie accidents can be without their substance I pray further tell me , what it is that the communicant receiveth and eateth ? for we thinke everie man should be ashamed to say , that he eateth bare accidents , and not the substance of bread : But for cleere proofe , S. Paul affirmeth it expreslie to be still bread ( after consecration ) and that accordinglie the communicant eateth bread : neither will the bare accidents of bread , without the substance , nourish anie man Thirdlie , how absurd and unseemlie a thing is it , for one man to eate up another ? as if it became Christians to be Caniballs , or Anthropophagi , that is , such as were eaters of men : and yet if this Popish opinion were true , should Christians be eaters even of the bodie of a man , and of the best m●n that ever lived , even of their owne Saviour and Redeemer , Iesus Christ , both God and man , and that in a most grosse and carnal manner , which is a most impious , and most inhumane barbarous conceit . Fourthlie , it is well knowne , that Christ Iesus is true man , and hath all the properties of one , that is a true man , being like unto man in all things ( sinne only excepted ) as the Scripture witnesseth : And therefore as he is a true man , and hath a true humane bodie , like other men ( sinne onelie excepted ) , that his humane bodie cannot possiblie be in two , or manie places at once , no not after his resurrection , as S. Augustine expresly witnesseth , no more then the bodies of other men . For which cause the Angel said of Christ , Non est hic ; surrexit enim : He is not here ; for he is risen ▪ This speech of the Angel , sheweth , ( contrarie to your conceit ) that the humanitie and bodie of Christ , even after his resurrection , is not in diverse places at once , as his Deitie and Godhead is , and that it cannot be in anie more places then one at a time : because when his bodie was in the grave , it was not anie where else ; and when it was risen ou● of the grave then it was not there , but in another place , as the Angel declareth . Yea whilest you make his humanitie to be multi-present , what doe yee else but confound his humanitie , and fall into as manifest an errour , as is the Heresie of the ubiquitares . If anie alledge , that the humanitie of Christ and his Deitie be inseparable , and that therefore wheresoever his Deitie is , there is also his humanitie , and consequently because his Deitie or Godhead is everie where , his humanitie also , or manhood , must be likewise everie where . This is but a sophistical and deceitfull kinde of reasoning , wherewith none should be ensnarled : for , although it be true , that the Deitie and humanitie of Christ , be inseparable in him in respect of his person , in whom they are united , both together making but one Christ ▪ yet are they not so inseparable , but that the one may be , and is , namelie his Deitie or Godhead , where the other is not . For example : the Deitie or Godhead of Christ is indeed everie where , and filleth heaven and earth , as it is said in the Prophet : yea the heaven of heavens , cannot conteine him , as Solomon saith , and consequently that Deitie was also , even in the grave of Christ after he was risen from death : and yet was not his humanitie or manhood there , as the Angel himselfe hath before assured us . So that although wheresoever his humanitie or manhood is , there is also his Deitie or Godhead : yet it followeth not contrariwise , that wheresoever his Deitie or Godhead is , there also is his humanitie or manhood . Again , doth not Christ Iesus himselfe say thus : The poore ye have alwayes with you but me ye shall not have alwayes ? How could these words be true , except wee confesse that he may be , and is absent from us , in his humanitie and manhood ; although he be alwaies present with us in respect of his Deitie , and by his power and spirit ? In which respect he hath also said : that , Hee vvill be vvith his Church to the end of the vvorld . You perceive then , how Christ is present , and how absent , namelie , that he is alwaies present everie where , in his Deitie , but not so in his humanitie or manhood . And for further proofe hereof , doth not Christ Iesus say againe expressely thus : It is expedient for you that I goe away : for if I goe not away , the Comforter will not come unto you ? Againe he saith : I leave the vvorld and goe to the Father . And againe he saith : Now am I no more in the vvorld : but these are in the world , and I come to thee . Holy Father keepe them in thy Name , even them vvhom thou hast given mee . What meaneth all this , but that Christ Iesus after his resurrection , was to ascend into heaven , and so to goe away , to depart , to leave the vvorld , and to be ( as himselfe there speaketh ) no more in the vvorld ? Must not this needs be intended in respect of his manhood and bodily presence ? for most certaine it is , that in respect of his Deitie , power , and spirit , he is with us , to the worlds end , and for ever , as before is said . And therefore also doth S. Peter witnesse , that in respect of that his manhood or humanitie , the Heavens must conteyne him , untill the time that all things be restored , vvhich God hath spoken by the mouth of all his holy Prophets , since the vvorld began . For which cause also , we beleeve ( according to our Creede ) that from thence , hee shall come to iudge both the quicke and the dead . If then ever since his ascention , hee be in respect of his bodily presence and manhood , departed from the world , and in that respect is ( as himselfe affirmeth ) no more in the vvorld , but in heaven , untill the day of the general judgement , as S. Peter also , and our Creede doe teach us : how grosse and absurd , yea what misbeleevers , be Papists , that dare affirme him ( cleane contrarie to his owne testimonie , and the testimonie of S. Peter , and the rest of the Scriptures , and contrarie also to the verie Creed it selfe ) to be still in the world in that his manhood and bodily presence ? It is high time therefore for all , to renounce and forsake this monstrous and detestable errour , if they will be right Christians , and right beleevers . As for that Text where it is said : No man ascendeth up to heaven ; but he that descended from heaven , even the sonne of man , vvhich is in heaven : It is easily answered and resolved : for most true it is , that the Sonne of man , Christ Iesus , was even then in heaven , in his Deitie , at such time , when hee was also upon the earth , in his humanitie : So that in respect of that his Deitie or Godhead , it is , that being upon the earth , he was neverthelesse also in heaven , and not in respect of his manhood or humanitie : for his manhood or humanitie , or ▪ bodily presence , was then on the earth , and could not also be in heaven , at one and the selfe same time , as is before declared . S. Iohn saith : that , Every spirit , vvhich confesseth not , that Iesus Christ , is come in the flesh , is not of God , but this is the spirit of Antichrist . Now , what is it else to denie Iesus Christ to be come in the flesh , but to denie him to be true man , and like unto men , in all things , sinne onely excepted ? Whilest men therefore thus denie Christ to be come in the flesh , that is , to have all the properties of a True man , and to be like unto other men in all things , sinne onely excepted : how can they cleere themselves , but that they must be enforced to yeeld and confesse , that they be , herein , led , not by the spirit of Christ , but by the spirit of Antichrist ? Yea whilest they thus say : that Christ is in his manhood and natural bodie , present upon earth , what doe they else , but denie or impugne , not onely those Articles of the Creed , viz. that Christ is ascended into heaven , and that there hee sitteth at the right hand of God his Father , and that from thence he shall come to iudge the quicke and the dead ? But this Article also , that Iesus Christ vvas borne of the Virgin Mary , and was incarnate and made man , of her substance ? For this doubtlesse , is the right Iesus Christ , in whom wee are to beleeve : but ( by this their doctrine ) they contrariwise beleeve in another Iesus Christ , namely in such a one , as they affirme ( by this their Transubstantiation ) to be made of another substance , namelie , out of the substance of a piece of bread . And how can such a Christ , so made of the substance of a piece of bread , be , the true Christ ? Of which , and of all other sorts of false Christs , the true Christ Iesus himselfe , hath given us sufficiēt forewarning ▪ Fiftly , they herein make their Massing Priest , after their words of consecration uttered , to be the maker of his Maker , namelie , of Iesus Christ : And that Iesus Christ is thus made anew everie day , or so oft ▪ as their Masse is celebrated . How manie thousand Iesus Christs , by this meanes , will they have in the world ? But can anie be so absurdlie impious , as to beleeve or suppose , that Christ Iesus can be made , out of the substance of a piece of bread , by a Priest by vertue of anie words of consecration uttered , or by anie devise whatsoever ? Can anie creature possibly make his Creator ? or the thing made , make his maker ? Fie on these , and all other such senselesse detestable abominations . Diverse other absurdities also of the Papists might here be further alledged , but these before mentioned , will , I hope , suffice , to declare , the most grosse and most notorious false exposition of the Popish Church , concerning those wordes of Christ ( This is my Body ) in the Lords Supper , wherby they strangely suppose a Transubstantiation , and a carnal eating of Christ his ver●e natural bodie ; contrarie to the Scriptures , and contrarie to all sense , reason , right faith , and true Religion . For ye must learne so to expound Scripture , as that yee make all the rest of the Scriptures , to stand and agree with that sense you set upon it , so that there may be no repugnancie . But the sense and exposition which the Popish church setteth upon those words of Christ , ( namely , This is my Body ) , is cleerely repugnant to other Scriptures , and even to the verie Articles also of the Creede , aswell as to all sense and reason ( as is before apparant ) : and therefore it cannot possibly be the right sense , nor true exposition . What remaineth then , but that the right and true sense and meaning of those words , is , and must needs be , the same , which the Protestants set upon them ? because that their exposition is consonant & agreeing to the rest of the Scriptures , and to all the Articles of the Creede , aswell as to all sense and reason : and is also sutable and correspondent to the like usuall & ordinarie phrase and manner of speech , in other and former Sacraments , amongst the Iewes , the old people of God , under the old Testament : according to which maner of speech , Christ also spake , when he instituted this Sacrament of his Supper , under the new Testament ; calling ( according to the usuall Sacramental phrase ) the signe by the name of the thing signified : Which thing , I trust , is now so cleare and evident , as that none can iustly anie longer make anie doubt or question of it . 5 But yet for the fuller discussing hereof , it will not be amisse , here to speake a few words touching Consecration : because upon Consecration it is , that they seeme to build their before mentioned error of Transubstantiation . Let us therfore consider what Consecration is , and what it importeth , or worketh . To Consecrate then , is to take a thing from the prophane , or ordinarie and common use , and to destinate , or appoint it to some holy use , and end . And if wee would know , how things come to bee consecrate , or sanctified , S. Paul saith , that everie Creature of God , is good , and nothing to bee refused , if it bee received with thankesgiving : For it is sanctified ( saith hee ) by the word of God , and prayer . Sanctification then , or Consecration of a thing , doth here appeare to bee , by the institution and word of God , and by praier , or invocation , whereof thankesgiving is a part . And therefore the Lord Iesus , before he brake the bread , and gave it , hee Blessed , that is , he gave thankes to his Father , that hee , out of his love to men , had appointed him to bee the Redeemer , for the satisfying of his Iustice , in the behalfe of his elect , and had given him authoritie to institute this Sacrament , in remembrance of that his death and passion . For whereas in Matth. 26.26 . it is said , that , when Christ had taken bread , hee blessed ▪ S. Marke , S. Luke , and S. Paul ( all three of them ) as it were expounding what that meaneth , in steede of those words ( hee blessed ) doe say , that , Hee gave thankes . Mar. 14 22. Luk. 22.19 ▪ 1. Cor. 11.24 ▪ By the word , blessing , then , mentioned in S. M●thew , is meant , Thankesgiving , as by conferring him with the other three , doth plainely appeare . Yea , this doth also appeare , even by S. Mathew himselfe : For whereas S. Mathew saith . That Iesus tooke the Bread , and when hee had blessed , hee brake it , and gave it &c. hee saith likewise , that hee tooke the Cup , and when hee had given thankes , hee gave it &c. Mat. 26.26.27 . thereby shewing , that to blesse ( in S. Mathew ) and to give thankes , is all one . And this also serveth well , to declare and expound those other words of S. Paul , concerning the Cup , in 1. Cor ▪ 10.16 . where he saith thus : The Cup of blessing , which wee blesse , is it not the Communion of the blood of Christ ? He calleth it , the Cup of blessing , which we blesse ( saith Chrysostome ) because when wee have it in our hands with admiration , and a certaine horrour of that unspeakeable gift , wee praise and blesse Him , for that hee hath shed his blood , that wee should not remaine in errour , and hath not onely shed it , but made us all partakers of it . And so doth also Photius , and OEcumenius expound those words : The Cup of blessing which vvee blesse : that is ( say they ) vvhich having in our hands , vvee blesse Him , vvho hath gratiously given us his blood , that is , vvee give him thankes . Iustin Martyr , toward the end of his 2. Apologie , saith thus : VVee receive vvith the action of thankesgiving , the consecrated mea●e , blessed by prayer . S. Augustine , in his third Booke of the Trinitie , Cap. 4. saith : VVee call that the bodie and blood of Christ Iesus , vvh●ch vvee receive for the health of our soules , it being taken from the fruits of the earth , and consecrated by mystical prayer . And Gregorie the first , Bishop of Rome , in his 7. Booke of Epistles , Epist. 63. saith : that , The Apostles did consecrate by prayer . Yea , Pope Innocentius the third also , in his third Booke of the Mysteries of the Masse , doth himselfe hold , that Christ did not consecrate by these words ( Hoc est corpus meum , This is my bodie ) but that hee had consecrated before those words were uttered . Consecration then in a Sacrament , is of no such nature , operation , or force , as to make anie change or alteration in the substance of a thing , but onely in the qualitie ▪ use , or end . And this you may verie clearely and demonstrativelie perceive , by the vvater , consecrated and applied in Baptisme : for before it be consecrate to that use , it is but common and ordinarie water : But after it is consecrate , it is then become another thing , namely , a sacred signe of the washing and cleansing wee have by Christ : and yet neverthelesse it is still water , as touching the substance of it ▪ as it was before , although in the qualitie and use , it bee altered : So likewise is it of bread and wine , in the other Sacrament of the Lords Supper ▪ before Consecration , it is but ordinarie and common bread , and wine : but after Consecration , they are become holie signes , of the bodie and blood of Christ , and yet are they still bread and wine , as touching the substance of them , as before ; though they bee thus altered in the use , and qualitie . And so saith Ambrose : Sunt quae erant , & in aliud commutantur : They are the same things still ( for matter and substance ) vvhich they vvere before , and yet be changed into another thing ( in respect of the use , and qualitie . ) An example , for better explications sake , and to take away all doubt in this matter , he giveth in a man , before he be consecrate , and sanctified , and after he is sanctified : Tu ipse eras &c. Thou thy selfe vvast ( faith he ) ( before thou vvast sanctified ) but thou vvast an old Creature ▪ But after thou vvast sanctified , or consecrated , thou begannest to be a nevv Creature . So that he is the same man still , as touching matter and substance , after his consecration , or sanctification , that hee was before , albeit in qualitie , hee bee thus altered and changed . And this also witnesseth S. Chrysostome : Panis sanctificatus , dignus est dominici corporis appellatione , etsi natura panis in illo remanserit . The bread , after it is sanctified , or , consecrated , hath this dignity ▪ to bee called , the Lords Bodie , although ( saith he ) the nature of bread still remaine in it . Theodoret , likewise , most plainelie telleth us , that , Signa mystica , post sanctificationem , non recedunt a natura sua , manet enim in priori substantia , & figura , & forma : The mystical sign●s , after sanctification , or consecration , doe not depart from their ovvne nature , for they still remaine in their former substance , figure , and forme , Yea even Gelatius himselfe , a Bishop of Rome , saith also : that after consecration , Non desinit esse substantia panis , & natura vini : There ceaseth not to bee the substance of bread , and the nature of vvine . These so direct , and expresse speeches , and most evident testimonies of the ancient times , concurring with the Scriptures , bee they not sufficient to satisfie all that bee reasonable , and equal christians , that there is no transubstantiation in this Sacrament , or real bodily presence of Christ , to the bodily Mouth of the Receiver ? For , that there is a real bodilie presence of Christ , to bee apprehended by the mouth of the Soule , that is , by the faith of the Receiver , is a thing granted , and so affirmed by S. Augustine , who expreslie saith : that Faith is the mouth , vvherby vvee eat and drinke Christ , and the hand , vvhich vve stretch to heaven , to lay hold upon him sitting there ▪ And so saith S Ambrose also : Fidei tactus est , qu● tangitur Christus : It is by faith that vvee touch Christ. Yea , this is so cleare , as that the verie Church of Rome it selfe , in ancient and former times , beleeved heerein , as wee doe : as is manifest at large , in the second distinction of Consecration , and in the glosse likewise upon the Canon hoc est : where it is said : that the consecrated bread is called the Bodie of Christ , Non propriè , sed impropriè , nec rei veritate , sect significante mysterio : Not properly , but improperly , and not in the truth of the thing , but in a mysterie , signifying it . Thus then , as touching this point , it is more then evident , that Rome is departed from that shee was in former times But hence arose ( moreover ) their adoration of the bread ( at their elevation ) wherein most grosse Idolatrie is committed , inasmuch as it still remaineth Bread , after consecration , as you see . And I wonder they tremble not at this their most horrible Idolatrie , so often as they thinke upon it , or use it : For , even the rudest , and most barbarous Heathens , were never such grosse Idolaters , as to worship a peece of ●read , for God : Yea , even that Heathen man Cicero , could say : Quem tam amentem esse putas , qui id quo vesc●tur , Deum creda esse ? VVhom doe you thinke to be so mad , as to beleeve that which he eateth to be God ? Is it not then high time for all that love their owne salvation , utterly to forsake that monstrous and Idolatrous Church of Rome , which is become thus extreamely degenerate , and deformed ? 6 But the Popish Church hath yet further mangled , and maime● this sacrament of the Lords supper most audaciously , and Sacrilegiously : in that , contrarie to the Institution of Christ , and practise of the Apostolicke & primitive Church , it depriveth the Laie people of receiving anie consecrated wine . As though the Laie people might not receive aswell the consecrate wine , as the consecrate bread . Did not Christ say , Drinke yee all of this ? and doth not S. Paul shew directly , that the Laie people in his time , did aswell drinke of that Cup , as eate of that Bread ? Yea , the late Councell of Constance , doth confesse , that in the Primitive Church , the Laie people did communicate in both kindes , and received aswell the wine as the bread , and yet for all that , doe they there decree against it . Must not this needs b● the spirit of Antichrist , which dareth thus , in their Councells , to contradict , and decree against the Institutions of Christ , and the manifest , and confessed practise of the primitive Church ? For feare of spilling ( some of them say ) the Laie people may not receive the consecrated wine : As though the Priest might not also sometimes spill it , upon some accident , aswell as they : or , as though the like inconvenience of letting fall of the consecrated bread , by some accident , might not aswell bee feared . But how commeth it to passe , that the Popish Councell , and Church , taketh upon them to bee , herein , wiser then Christ , and all his Apostles , and then the Primitive churches ? For Christ ordained and so the Apostolicke , and Primitive churches practised , and observed , that the Laie people should aswell drinke of the consecrated wine , as eate of the consecrated bread , without anie such feare of inconvenience , or inconveniences as the Popish church hath , sithence that time , found out & devised . But they say , that , per concomitantiam , by a concomitancie , forsooth , the blood is included in the bodie of Christ ▪ so that if the lay people receive the bread , which ( say they ) after consecration , is the verie natural bodie of Christ , they do therein withall , receive the blood of Christ , because in the bodie ( say they ) the blood also is included . And thus hath one error begotten another with them , as is indeed , the fashion of all errors to do : for , Vno absurdo dato , sequuntur infinita But if this their doctrine of concomitancie be true , then by the same reason also , it may suffice , the Priest to receive likewise the consecrated bread onely , without the wine . And why then doth the Priest drinke of the consecrated wine ? for , is not the blood of Christ , per concomitantiam , by their concomitancie , aswell included in the bread ( which they say , is the body of Christ ) to him , as to the lay people ? Can anie tolerable , or allowable reason be yeelded by your Priests , or Church , for these things ? May they not then all bee ashamed , thus grosly to abuse , and delude the world ? But now , if that which is confessed to bee the Primitive , and Apostolike Church , administred the Lords supper , to Laie people , in both kinds , namely , aswell in wine , as in bread : How can anie suppose the Popish church , which hath decreed , and observeth the cleane contrarie , to be herein like unto that Primitive and Apostolicke Church ? And if that primitive and Apostolicke Church , were ( as questionlesse it was ) guided by the holie Ghost , the Spirit of Truth : must not your Priests , Teachers , and Church , observing , teaching , and decreeing the contrarie , needs bee supposed ●o be led , not by that , but by another spirit ? And what other spirit then can it be , but the spirit of Error & of opposition to Christ , even the spirit of Antichrist ? Yea ▪ farre degenerate , even in this point also , is the Church of Rome , from that it was in the daies of Pope Gelasius , in whose time it was decreed , that , All they should be excommunicated , that would receive but in one kinde . 7 But yet a further wound also hath the Papacy given to this Sacrament of the Lords Supper , by diverting and turning it from a communion of the faithfull , into a private Masse , or into such an action , as wherein the Priest eates and drinkes alone , without anie Communicants with him : the people onely looking on . Did Christ thus celebrate his Supper alone ? and did the rest that were his Disciples , onely looke on , and not communicate ? Wee know , that Christ willeth them , both to eate , and to drinke , at that Table , and not to bee lookers on onely . And so in the Primitive , and Apostolicke Churches , not the Pastor alone , but the people also together with him , did communicate . And , in verie deede , what is more absurd , then to bid men to a Supper , to looke on onelie , and neither to eate , nor drinke ? S. Chrysostome complaineth of this corruption , beginning to creepe in , in his time : O custome ( saith hee ) O presumption . In vaine is the daily Sacrifice offered , in vaine doe wee stand at the Altar , seeing no bodie communicateth . And a little after , hee saith thus : The Lord saith these things to us all , who stand by heree , unwisely , and rashly : for everie one that partakes not of the Mysteries , is unwise , and rash , in standing by . And hee addeth further , saying : Tell mee , If a man that is bidden to a feast , wash his hands , a●d be placed at the table , and yet eates not , doth hee not wrong him that ●ad him ? vvere it not better that such a one were not present ? So thou art present , thou hast sung the Hymne , and in that thou hast not retyred thy selfe with them that are unworthy , thou hast made profession , that thou art of the number of those that are vvor●hie : Hovv then dost thou stay , and not partake ef the Table ? thou art therefore unvvorthy also to partake of the Prayers . Yea , the rule even of the Church of Rome it selfe , in ancient time said to bee Pope Agapets ( which is Dist. 2. de Consecra Can. peracta ) is delivered in these words : VVhen Consecration is finished , all that vvill not bee put out of the Church dore , must Communicate : for so the Apostles ordained , and so the Church of Rome observeth . Marke well these words , for thereby you see , how farre differing at this day , the deformed and new Church of Rome , is , in this point also , from that it was in former , and ancient time . But againe , can anie be so besotted , as to thinke , that onely by looking on , hee communicateth , or that by the eating and drinking of another ( as namelie of the Priest ) himselfe can bee fed or nourished ? Can the eating or drinking of another preserve your life , if your selfe neither eate nor drinke ? Bee not such grosse impieties , and palpable absurdities , iustlie worthie , for ever to be abhorred and detested . FINIS SECVNDAE PARTIS . THE THIRD PART of the BOOKE . CHAP. I. That the Authoritie of the Church is not above the Authoritie of the Scriptures : That Popish Rome , is the Whore of Babylon ; and therein , of some special spiritual Whoredomes , or Idolatries , of the Romish Church . BVt yet when they further say , that the Authoritie of the Church is above the authoritie of the holy Scriptures : what is this but to exalt men & their authoritie , above the authoritie of God himselfe , and to magnifie the creature above the creator , and to advance the wife in authoritie above her husband , and his will , and commandement ? The Church is the spouse of Christ , and therefore is to be in subiection to him , as to her head and husband , as the wife is to be in subiection to her head and husband ; for so S. Paul declareth . If then the Church be , ( as is evident ) in subiection to Christ , it is cleere , shee can claime no superioritie or authoritie over him , or his will , or word , in the Scriptures conteined : yea , it is the note and marke of an harlot , and dishonest woman , to challenge and usurpe authoritie over her husband . And therefore what doth this position else prove , but that the Romish Church , is , and must needs be , the proud , insolent , false , and dishonest Church , even the vvhore of Babylon , as shee is called in the Revelation of S. Iohn ? For what may not that Church doe , or dare to doe , be it never so wicked , or ungodly , which holdeth her authoritie , to be above the authoritie of the Scriptures ? Is not this a dore , that openeth a way to all licentiousnesse , and wickednesse , and to devise , decree , and doe , in matters concerning Religion , whatsoever pleaseth her selfe ? The right and true Church , is of another , and a better disposition , and is ever content and desirous , to live in subiection , and in obedience to Christ , and to his word , will , and pleasure , and accounteth that , as indeed it is , her greatest honour . And so also Christ Iesus himselfe sheweth , that this is her chaste and godly disposition : for thus he saith ; My sheepe heare my voyce , and I know them , and they follow mee , and I give unto them eternal life , and they shall never perish , neither shall any plucke them out of my hands . Marke that hee saith , that his sheepe heare His voyce , and , follow Him : and therefore they follow not others , nor their owne unbridled humors lusts , or pleasures , but desire and endevour evermore to obey him , and to doe as he hath willed and commanded them . Againe , the Church of Christ , is expressely charged to observe all those things , which Christ Iesus her Lord , head , and husband ▪ h●th commanded ; and therefore is to keepe her selfe , within those her limits and bounds , and not licentiously to wander , or to goe beyond them . Wherefore S. Paul also saith thus : that , the Lord Iesus , shall shew hims●lfe from heaven , vvith his mightie Angels , in flaming fire , rendring vengeance unto them that know not God , and vvhich obey not the Gospel of our Lord Iesus Christ : vvhich shall be punished with everlasting perdition , from the presence of the Lord , and from the glory of his power , vvhen hee shall come to be glorified in his Saints , and to be made marvailous in all them that beleeve . Doe you not here likewise see , how great subiection and obedience unto the Gospel of Iesus Christ , and to his word , and will , is required of all men ? Yea , what great peril , and punishment , they are to undergoe , which will not subiect themselves unto it : namely , that such shall be punished with everlasting perdition ? Take heed therefore , and with as much good hast as ye can , declare your subiection and obedience to the Gospel , and word of God , in the sacred Scriptures conteyned , without anie further neglect of it , or opposition to it . As for the reason that some make , that because the Church telleth us , that This is the Scripture ; therefore the Authoritie of the Church is above the Scripture : it is but a verie weake and an idle reason ; and no better then if it should be said , that you had not knowne that this were the King , but that such a man told you , and shewed him to you : Ergo this man is above the King. Were not this a verie ridiculous and a most absurd inference ? The Church is , by her Ministerie , bound , and according to her duetie , ought , to tell , testifie , and declare the word of God , and what Scriptures be canonical , and what not , & to teach the truth in those Scriptures conteyned : but this office sheweth rather service and subiection in the Church , then anie Soveraigntie or Superioritie , in her , above the Scriptures . Schollers in a Schoole , can tell a stranger , who is the Master of the Schoole : yet is not their authoritie therefore , above the authoritie of their Maister . Whilest then the Popish Church holdeth , that her authoritie , is above the authoritie of the Scriptures , it is manifest , she is not guided ( as shee vanteth ) by the holy Ghost , but , contrariwise , with a spirit of pride , and licentiousnesse , and of opposition against God , and his authoritie , word and will in those his Scriptures declared . And what then can such a spirit be , but the spirit , in verie deed , of Antichrist ? and consequently , what can such a Church be , but the erring and Antichristian Church ? 2 For further proofe whereof , give mee leave now , to shew unto you , that The Popish Citie of Rome ( from whence , as from their mother Church , all Papists receive their bane ) is that very vvoman , even that VVhore of Babylon ( as I said before ) , which is mentioned in the Revelation of S. Iohn : with vvhom the Kings of the earth have committed fornication , and vvith the wine of vvhose fornication , the Inhabitants of the earth , have beene made drunken . Which Woman , is there further said to be arayed in purple , and scarlet , and gilded vvith gold , and pretious stones , and to have also , outwardly , a Cup of gold in her hand ( full neverthelesse , within , of abominations and filthinesse , of her fornications ) , and all this , to entise and allure Lovers and friends unto her . Now , if wee would know certainely , and assuredly , who this woman was , which S. Iohn thus saw in vision , the Angel telleth us precisely , saying : The vvoman vvhich thou sawest , is the great Citie , that raigneth over the Kings of the earth : But the great Citie , that then raigned over the Kings of the earth , in the daies of S. Iohn , and had the Empire , was not Constantinople , nor anie other citie , but only the citie of Rome , as all men know ; and therefore only the citie of Rome , and not anie other citie , is , and must needs be there meant , under the name of the woman , there otherwise called the VVhore of Babylon . But , for more explication who this woman was , it is there further said : that , there were seven hills or Mountaines , vvhereon the vvoman sate : Now it is cleere , that there was , then , no citie in the world , noted & knowne , by these seven hills or mountaines , but Rome onely ; and therefore doth Virgil say of it : Pulcherrima Roma , Septem quae una sibi muro circumdedit arces , That Rome onely , hath seven hills vvithin her vvall . For which cause also , it is commonly termed Septicollis , that is , the seven hild City . And Propertius also saith of it , that it is : Septem urbs alta Iugis , toti quae praesidet orbi ; A City high vvith seven Hills , that ruleth over all the world . The names also of the seven hills , are to this day knowne , namely , Palatinus , Caelius , Capitolinus ( otherwise called , Ianiculus ) , Aventinus , Quirinalis , Viminalis , and Esquilinus . Seeing then there was , in that time of S. Iohn , no citie in the world , that was noted and knowne by the seven Hills , and which also in those daies , raigned over the Kings of the earth , and had the Empire , but Rome onely : even by these two markes and demonstrations conioyned , it is infalliby manifest , that not anie other citie in the world , but Rome onely , is , and must needs be the Woman and vvhore of Babylon , there described . And this is so cleere and evident , that the Papists themselves confesse it to be Rome . But then for an evasion , Bellarmine , & some other Papists , say , that , thereby onely Heathenish Rome , and such as it was in the time of Infidelitie ▪ and before it embraced the Gospel and Religion of Christ , is signified and intended : but how untrue and vaine an evasion this is , let all men iudge , that have anie iudgement or indifferencie in them . For first , why is that woman , that is , the citie of Rome , there called an Whore , but to shew , that shee was once an honest , chaste , and obedient spouse of Christ , and that she afterward revolted and became an Whore , and so fell from that obedience , saith , and true Religion , which shee had formerly professed , and embraced ? For is anie called an Whore , but shee that was once an honest woman ? And doth not that word , Whore , import , that shee was now at this time , when shee thus became an Whore , departed from that her former faith , and fidelitie ? And indeed , most true it is , that the citie of Rome , did once embrace the faith and religion of Christ , and was an honest , dutifull , and true spouse , unto him , as S. Paul himselfe , and other Ecclesiastical Histories doe witnesse : But , afterward , in processe of time , Ambition , Pride , Covetousnesse , and Licentiousnesse , growing in the Church , and Church●men ▪ ( and an Apostasie , or departure , from the right faith and religion , being also foretold to come into the world , for the neglect and contempt of the Gospel ) it came to passe , that the once faithfull and Christian citie of Rome , departed from that her former true faith and obedience , and became an Harlot , or Whore : so that now , and long sithence , it may be said of Rome , as God himselfe sometime spake of Hierusalem , saying ; How is the faithfull City , become an Harlot ? It being therefore manifest , and a thing confessed , even by the Papists themselves , that by this Woman , the citie of Rome is intended : thereupon must needs be further granted , that , inasmuch as the Woman afterward became an Whore , that is , that , Rome , afterward became an Adulteresse , against Christ , her head , and husband ; not the Heathen and Infidell citie of Rome , but Rome , after it had once received the Christian faith and religion , and afterward fell from it , to follow her owne false doctrine and religion , is to be understood . For how could the citie of Rome whilest it was Heathenish , and before it ever embraced Christianitie , be properly or rightly termed , an Harlot , or Whore , that is , a violater or breaker of anie faith , formerly plighted by her unto Christ Iesus , when as yet ( whilest shee was Heathen ) shee had plighted no such faith unto him ? The citie of Rome therefore , which S. Iohn thus saw , beforehand in vision , to be such a one as should afterwards become an Whore , and a great VVhore , even the vvhore of Babylon , ( as shee is entitled ) must needs be intended of Papal , or , Popish Rome : for with the Heathen Rome ( that had never betrothed her selfe to Christ , and consequently could , for that time , be no Whore or violater of her faith unto him ) it hath no fit or apt coherence and agreement . Secondly , as touching the Heathenish estate of Rome , in that respect , and for that purpose , S. Iohn needed not anie Revelation at all : for he knew it otherwise , sufficiently , ( even by his owne banishment into Pathmos , and other daily experiments ) that Rome , was then Heathenish , and governed by Heathen Emperors , and was , by that meanes , a great persecutor of the Saints and Martyrs of Iesus : but that the same citie , should be afterward governed by Popes , and so fall into the spiritual whoredome of Poperie , that hee could not foresee , or foreknow , or foretell , without a Revelation , and therefore hath he a Revelation given him of that matter . And hereat the Text also saith ; that He vvondred , and that , with great marvaile . This great vvondering of S. Iohn , also , Thirdly , declareth what maner of Rome , this was : for , even thereby likewise appeareth , that not the Heathen citie of Rome , ( at whose persecutions , they being so frequent and common in those dayes , he had no cause at all to wonder ) but the once true Christian citie of Rome , which afterward revolted from that her true Christianitie , to her Antichristian and persecuting courses , ( whereat there was , indeed , iust cause to wonder ) is the thing there meant and intended . Fourthly , Rome governed by the Emperors , is , in that Chapter , distinguished from Rome as it was afterward governed by the Popes : yea , Rome , as it was governed by the seven heads , or principal Rulers of it ( from the beginning of it , to the end ) is there decyphered . For this vvhore , or , vvhorish vvoman , is not onely there said , to sit upon a scarlet coloured beast ( with which kinde of colour , the Romish Popes , aswell as the Romane Emperors , were and are delighted , as appeareth in the Decret . dist . 96. ) but it is there further said : that this beast , that is , this State , or , Dominion ( for so by the Beast , is understood , a State or Dominion , as afterward is shewed ) which thus bare up and supported this woman , ( the citie of Rome ) had seven Heads , & ten Hornes : The seven Heads , be , in the Text it selfe , expounded to be , seven Hills or mountaines , which are before named and mentioned : And they be also there further said , to be seven Kings , that is , seven sorts of principal or soveraigne Rulers , whereby Rome hath beene governed ; namely , by Kings , Consuls , Decemvirs , Dictators , Tribunes Militarie with consular Authoritie , Emperors , Popes . Five of these , were fallen ( saith the Text ) in the dayes of S. Iohn ; namely , Kings , Consuls , Decemvirs , Dictators , Tribunes : and one is ( saith hee ) that is , the governement by Emperors : For then , in S. Iohns time , was Rome governed by Emperors : and one is yet to come , ( saith the Text ) that is , the governement by Popes . For as yet , the governement of the citie of Rome by Popes , was not come to passe in the dayes of S. Iohn , but came in , afterward . And for the better comfort of Gods people , that should be molested , disquieted , and persecuted , by this seventh head , that is , by the governement of Rome by Popes ▪ it is said , that he shall continue but a short space : For although the government of Rome by Popes , be and hath continued divers hundreth yeares , which may seeme to flesh and bloud , and to a carnal and worldly understanding , to be verie long , yet in Gods reckoning and esteeme , it is but short , and of little continuance ; inasmuch as , a thousand yeares , with God , are but as one day , as S. Peter , and the Psalmist , doe both witnesse : as also they are said to be but short , in respect of Eternity , which Gods children doe chiefly respect , and in comparison whereof they set light by , and little esteeme all worldly things . As for the tenne Hornes , they bee also expressely expounded in the Text it selfe to be tenne Kings , which having formerly given the helpe and power of their Kingdome unto the Beast , and in defence of the VVhore , should afterward dislike , abhorre and hate her , make her desolate and naked , and burne her with fire . Who these tenne Kings be in particular , the Event will best declare , when this Prophesie , in this point , shall be actually accomplished . In the meane time , observe , that this verie Beast vvith seven heads , and ten hornes , which S. Iohn saw in vision , is now , at this time , in this chapter of Rev. 17. considerable as hee was the eight head , and one of the seaven : for so it is directly manifest by the verie wordes of the Text it selfe , saying thus to S. Iohn : The Beast that thou hast seene , vvas , and is not &c. And the Beast that vvas , and is not , is the Eight , and is one of the Seaven . You see then , that this Beast , with seaven heades , and ten hornes , was now at this time , much wasted in the number of his heads , they all being spent gone , and abolished , except onelie , this One , vvhich is the E●ght , and one of the seaven : for the VVhole Beast is here reckoned , and expreslie affirmed to bee at this time onelie , hee which was this Eight Head. Let us then consider , who is the eight Head of the Beast , that is , of the Romane State , or State of the Citie of Rome . The Text it selfe telleth us , that it is one of the seaven . And indeede it is one of the seaven , and the verie seaventh . For. Popes , who be the seaventh Head , ( wherby that Citie of Rome , now is , and of long time hath beene governed ) is also the eight : because the Pope comprehend●●● in himselfe , a double Princehood , or Soveraignetie : For he , 〈◊〉 ( as Bellarmine , and other Papists affirme of him ) Summus Princeps spiritualis , and , Summus Princeps temporalis ▪ a Soveraigne Spiritual Prinee , and , a Soveraigne Temporal Prince . And the one , namelie , his temporal principalitie or Soveraignetie , some of them say , hee hath directlie from Christ : and othersome of them ( as namelie Bellarmine , and those that take part with him ) doe hold , that he hath it not directly , but indirectly , and in ordine ad spiritualia , as they speake : that is , so far forth , as it is for the good of Soules , and for the advancement of a Catholicke cause . But whether directly , or indirectly , it is agreed by them all , that he hath it . And consequentlie , Popes , in respect of this their double Soveraignetie , appeare to bee both the seaventh and eight head of the Beast . By the power of which two Swords , which hee hath gotten , in the highest , and supreamest degree , it is that hee is the better able , and verie sufficientlie furnished , to bee ( as hee is also called ) the Bea●t , that beareth up , or supporteth that VVhore of Babylon . Yea , all those sixe heades of Rome ( namelie , Kings , Consuls , Decemvirs , Tribunes , Dictators , and ●mperors ) being gone and past ( for the Emperors also have ceased long since , to have anie headship , or Soveraigne rule there ) what remaineth , but that the Popes ( who have succeeded the Emperors , at Rome , and bee the present Head of it , bearing the Soveraignetie there ) bee , and must needs bee , the seaventh , and therewithal the eight and last Head of the Beast ? All this while then , I trust yee perceive , that seeing Rome is here discribed , onely as it was under the governement of him that is the eight Head , therefore it cannot possiblie be intended of Heathen Rome : for Rome , whilst it was heathen , was under the governement of the heathen Emperors , and far remote from the times of the government of it , by this eight Head. Yea , seeing Rome is here discovered , and described as it was under the Popes , who be the seventh , and the eight , and so the last head of that Citie : It must needs be granted , that not Heathen , but Papal Rome , is there clearelie , and undoubtedlie intended . And it is there further said to bee the Beast , that vvas , and is not , and yet Is : because , whilst the Emperors were Heads of Rome , the Imperial , and supreame Authoritie , vvas , in the Emperors : but afterward , the Emperors ceased to be heads of Rome , or to have anie Soveraignetie or Supreamacie there , and then it vvas not in them . But , in conclusion , the Popes became the Head of Rome , exercising there the Soveraignetie ; & then it vvas in them , and so continueth , and yet is : So that in respect of the divers changes , and mutations that it had , it is said to be the Beast that vvas , and Is not , and yet Is. Fiftlie , remember , that it is confessed by the Adversaries themselves , that by Babylon , mentioned in the Revelation , the Citie of Rome is understood : Whereupon must further bee granted , that it is that Babylon , that is , that Rome , in whose forehead was a name written , A Mystery &c. which mysterie , S. Paul calleth , A Mysterie of Iniquity : And it is so called , because it should hardly bee discerned to be Iniquitie , inasmuch , as it should outwardly carrie such a goodlie face , pretence , and shew of pietie , sanctitie , and christianitie with it . But the Heathen Citie of Rome , had not this mystical , hidden , and covert Iniquitie in it , but professed open enmitie , and direct hostilitie against Christ , and christianity : and therefore also , not the Heathen and Infidell Rome , but the Papal or , Popish Rome , is , and must needs bee there intended . Sixtly , the Babylon , that is , the Rome , there spoken of , is said , to have Merchants that sould their wares , and amongst the rest of their merchandizes , and wares , there is expresse mention made , not onely of temporal commodities , & of the Bodies of men , but of spiritual also , namelie , even of the Soules of men : that they also are there to be boght & sold. For there it a plain & evident distinction , in the text it selfe , betweeen the Bodies & Soules of men , and therfore they must not be confounded , or supposed all one . Now then , I pray tell mee , did ever heathen Rome use this trade , of merchandizing mens Soules ? or , in what other Rome , then the Popish , have the soules of men bin bought & sold ? For , be not their Priests , Iesuits , Friers , and such other of that counterfeit holie order , the men that are imployed , as Merchants & Factors , in such wicked merchandizes ? Yea , doth not everie 〈◊〉 among them , take upon him to forgive sinnes , verie boldli● ? I know , that the Ministers of Christ , have power and authorite given them , to remit , and forgive sinnes : But these Priests of theirs , bee not the Ministers of Christ ( whatsoever they pretend ) but the Ministers of Antichrist : and therefore they have no such authoritie from Christ , to forgive sinnes , but doe onely cousen and abuse mens soules therein . For the Pope , from whom they derive their authoritie , and ordination to that their Priesthood , is the verie grand Antichrist , as doth alreadie , but yet more fullie afterward , in good measure , shal appeare . And yet , even the authority also which Christs Ministers themselves have received herein , is to forgive sins , not absolutelie , & as pleaseth themselves , but ministerially only , and declaratively , & that to such persons , as by warrant from Gods word be allowed to receive it : that is to say , they are to declare & pronounce remission of sins , to all and everie such person , or persons , as unfainedlie beleeve in Iesus Christ , as in their whole and onely Saviour and Redeemer , renouncing utterlie , all confidence in their owne merits , and righteousnesse , and together with a true and livelie faith , have an earnest sorrow and repentance for their sinnes formerlie past , and a purpose and endeavour of amendment for the time to come . And so S. Hierome ( upon Matth. 16. ) expoundeth it , and saith : that the Ministers of Christ have received power to binde , and to loose , that is , ( saith he ) to shew or declare , who they bee that bee bound , or loosed , in the sentence of God , and before his Tribunal , and Iudgement seat ▪ And so doe the Schoolemen also interpret it : and in all reason it must be so . For if anie Minister shall declare or pronounce remission of sinnes , to an ungodlie , and impenitent , or unbeleeving person , or to anie whosoever , whom Gods word doth not warrant remission of sinnes unto , everie man will grant , that such a one hath not remission of sinnes at Gods hand , notwithstanding the Ministers such pronouncing of remission of them . So that , if they will have that to bee bound in heaven , which they doe binde on earth , and that to bee loosed in heaven , which they doe loose on earth , they must bee carefull to pronounce , both remission , and reteyning of sinnes , to such persons onely , as they bee due unto , by the warrant of Gods word , For if they shall binde the godlie , penitent , and beleeving Soule , whom God looseth , and absolveth : or if they shall loose or absolve , the wicked , ungodlie , impenitent , and unbeleeving person , whom God , by the tenor of his word , bindeth , and forgiveth not : such binding and loosing , is not warranted , nor ratified in heaven . Howbeit , most unreasonable , and unsatiable hath beene the covetous merchandizing , of mens soules , in the Popish Rome , not onelie this waie , and by buying and selling of Pardons , & Indulgences ; but by buying and selling also of Popedomes , Bishoprickes , Cardinalships , Abbathies , Benefices , and such like . Yea , from whence else arose the Proverbe , so long used in Poperie , viz. No penie , no Pater noster , but from the intolerable greedie covetousnesse of the Popish Priests , and Clergie , who would doe nothing without money , and for money seemed to doe anie thing ? So that these Romish Merchants bee those , that through covetousnesse , with fained words , doe merchandize men , as S , Peter foretold they should ; and as Claudius Espencaelus himselfe declareth . But moreover , whilst those their filthy Stewes , be by publicke authoritie allowed or tolerated amongst them , for rent , or money : do they not sell and merchandize , both bodies and soules of men and women ? Be not also Masses , Trentals , Dirges , Requiems , Orizons , and Praiers , deliverance from supposed Purgatorie paines , the supposed merits of the Saints and Martyrs , the merits of Christ , dispensations against Gods word , yea , and the Ioyes of heaven , and all to be bought and sold in the Popish Church ? S. Bernard ( treating of the Psalme , which beginneth , VVhoso dwelleth ) speaketh on this manner , of that Church : The dignities and promotions of the Church , are sought after , for filthie lucres sake , and to keepe revell-rout withall : and for these roumes , and their revenues , they labour and contend in verie shamelesse manner . And againe , in his Sermon of the Conversion of Paul , treating of the governement of the Church , under the Pope of Rome , hee uttereth the like matter . And upon the Canticles , Sermon 33. speaking further of the Romish Prelates , and Clergie , he saith thus of them : They beare out themselves ( saith hee ) i● an honourable port , with the goods of the Church : vvhereunto notwithstanding , themselves bring no credit , or worship at all . Hence commeth that whorish tricking , that Stage-like attire ▪ that Prince-like pompe , vvhich dayly vvee see in them . Hence proceeds the gold they use , in their Bridles , Saddles , and Spurres , insomuch as their Spurres are more glittering , then their Altars . Hence came their stately Tables , their varietie of Dishes , and qu●ffing Cups . Hence issued their Iunk●tting Bankets , their Drunkennesse , and Surfeits . Hence followed their Viols , Harps , and Shawmes . Hence flovved their Cellars , and Pantries , so stuffed vvith vvines , and Viands of all sorts . Hence gat they their Lee pots , and painting Boxes : And hence had they their Purses , so vvell lined vvith coyne . Oh , such men they vvill needs bee , and yet they are our great Masters in Israel , as Deanes , Archdeacons , Bishops , and Archbishops : These vvorkes of theirs , are little inferior to that filthinesse , vvhich they commit in Darkenesse . And in his 4. Booke , De Consideratione , unto Eugenius , Bishop of Rome , after that hee hath described and detested the pompe of Romish Bishops , hee shutteth up the matter , in these words , saying thus unto him : Herein thou shevvest thy selfe to have succeeded , not Peter , but Constantine the Emperor . Peter is hee , vvho never knevv , vvhat belonged to such solemne shewing of himselfe abroad in braveries of precious stones , or silkes , or gold , or riding upon a vvhite Palfrey , or being guarded vvith a troupe of attendants , &c. Agreeably also whereunto speaketh S. Hillary ( contra Auxentium ) of the state of Antichrist , saying thus : These fellowes , doe ambitiously affect the continuance and maiestical port of the secular power : and so thinke to uphold the flourishing estate of the Church , by a shew of vvorldly Pompe . Againe , he saith : They make great account of this , to be greatly accounted of in the vvorld . And therefore doth S. Bernard , againe , in his Epistle 230 , further make this accusation , and exclamation , against those Bishops of Rome , saying thus unto them : At first , indeed , yee began to play the Lords over the Clergie , contrary to the counsell of Peter : And vvithin a vvhile after , contrary to the advise of Paul ( Peters fellow-Apostle ) ye would have dominion over the faith of all men . But yee stay not there , yee have taken upon you more , namely , to have a peremptory power in religion it selfe . VVhat more remaineth , wherein ye migh further encroach , except yee will go about to bring the very Angels also , under your subiection &c. Now , how should all this pomp , & pride , in the Pope and Popish Clergie ▪ & so much licentiousnes withall permitted to the people of their Church , be maintained and upheld , without this covetous and greedie kinde of merchandizing ? Who then doth not see , that this Rome mentioned in the Revelation , to be such a one , as did merchandize the soules of Men , must needs be intended of Popish Rome , and not of Heathen Rome ? For all men know , that the Heathen Rome , never used this kinde of Trade , namely , of merchandizing mens soules . Seventhly , the Rome there mentioned , is shewed to be such a one as caused or made the Kings and inhabitants of the earth , to drinke of the vvine of her fornication , that is , of the pleasant seeming , but indeed filthie and poysoned Religion , and so to take upon them the Marke of the Beast : But the Heathenish Rome , where she conquered , and prevailed , and brought people in subiection under her , urged not nor enforced her religion , upon those nations or people , which shee subdued , but gave leave unto them still to retaine and hold that religion of their owne , which formerly they had ; as even Leo Bishop of Rome , himselfe declareth , and as is apparant by the countrey of the Iewes , and by other countries also , which shee brought into subiection . Whereupon followeth , that not the Heathenish Rome , which allowed the religion of other countries beside her owne , but the Papal Rome , which alloweth no other religion but her owne , is , & must needs be there intended . Eightly , the Babylon , that is , the Rome , there mentioned , is such a Rome that shall be so desolated and destroyed , as that it shall never be builded againe , or inhabited anie more , as is verie fully evident by the 18. chapter of the Revelation : And this is so cleere , that Suarez himselfe confesseth and teacheth it . But the Heathenish Rome , governed by Heathen Emperors , was never yet so destroyed : yea , after that the citie of Rome was destroied by the Gothes , and Vandals , and others , yet it was rebuilded againe and reinhabited , and as yet it continueth , a citie builded and inhabited , to this day . The Rome therefore , that is here described and shewed to be such a Rome , as shall be so desolated and destroied , as that it shall never be inhabited anie more by men , cannot possibly be imagined to be Heathen Rome , but contrariwise , must needs be supposed that which is now the Papal or Popish Rome : for there is no Heathen Rome remaining so to bee destroyed . I hope therefore by this time , ye fully perceive , that it is not the Heathen Rome ( as Bellarmine and some other of your Teachers , would blindfold the world ) but the Papal , or Popish Rome , which in that place of the Revelation of S. Iohn ▪ is intended and described . Yea further , if yee would have Heathen Rome to be there described , then must ye make Antichrist to bee , come , in the daies and times of the Heathen Emperors : which is contrarie to your owne positions , and opinions , who say and hold ( though most untruly ) that hee is not yet come . Lastly , remember , that these things which be mentioned concerning the Whore of Babylon , be brought in , and mentioned , after that the seventh Angel had blowne his Trumpet : and therefore also , were long after the time of the Heathen Emperors . An Appendix to the former Chapter . NOw because Popish Rome is so directly affirmed to be an VVhore , and a great VVhore , and the mother of whoredomes , and abominations of the earth : not to speake anie more of her grosse bodily whoredomes & filthinesses , wherein she doth excell : give me leave here to speake a few words of some of her spiritual whoredomes and adulteries , that is to say , of some of her Idolatries , that so the truth of this matter may the better appeare . First then as touching her most detestable Idolatry , committed in adoring and worshipping of a peece of bread , I meane their consecrated bread , in stead of the true God , that made heaven and earth , I have before spoken , and I doe here only put you in remembrance of it againe , that yee may for ever hereafter tremble , and feare to commit it . For whereas ye say , that yee take it not for bread anie longer after consecration , but for Iesus Christ his verie natural bodie , by way of Transubstantiation , consider that , that will not be sufficient to cleere you : yea , it is before shewed unto you , that in so taking it , yee doe utterly and most grossely mistake , contrarie not onely to all sense and reason , but contrarie to all right faith and true religion also ▪ And therefore your sinne of a most abominable Idolatry , cannot be so execused , but is rather so much the more aggravated by such an untrue and a most ungodly construction and supposition . Ea demum est miserabilis animae servitus , signa pro rebus accipere : That is ( saith S. Augustine ) a miserable servitude of the soule , to take the signes , for the things signified by them . 2 A second Idolatrous point in the Popish Church , is the making of Images or visible formes of God. For what ? Is not God a spirit ? How then can anie fashion him by anie bodily shape , or visible likenesse ? Is hee not also an eternal and invisible Spirit ? What man then can make an Image and visible similitude of him that is eternal , and whom he never saw ? Againe , is not God incomprehensible , and infinite ? Doe not I fill heaven and earth , saith the Lord ? And doth not King Solomon say : That the heaven of heavens , are not able to conteyne him ? And yet will silly men , in the vanitie of their foolish thoughts , presume to comprehend so almightie and incomprehensible a Maiestie , within the narrow compasse of an Image made by themselves ? S. Paul sheweth it to be the error of the Heathen , to take upon them , to make Images of God , and calleth them fooles for their labour : VVhen they professed themselves to be wise , they became fooles ( saith hee ) : for they turned the glory of the incorruptible God , to the similitude of an Image of a corruptible man , and of birds , and of foure footed beasts , and of creeping things . If the Heathens were counted and called , Fooles , ( as yee see they were ) for taking upon them to make Images or visible similitudes of the invisible and incorruptible God , and iustly did deserve to be so called and reputed for that high indignitie , and dishonour , offered to so great and incomparable a Maiestie : what ought Papists to thinke of themselves , in this case ? Notwithstanding they say , they doe it , for a remembrance , and to put them in minde of God , and notwithstanding whatsoever devotion , or good intent or meaning they pretend . For no doubt , even those Heathens likewise pretended a devotion , and a good intent , and meaning in this matter , aswell as Papists : otherwise they would never have done it . But yet further , even God himselfe doth expressely dislike , that anie should be so bold as to attempt to make anie Image or visible shape of him at all ; reproving the Iewes , for so doing , & saying for that end and purpose , thus : VVho is like unto mee ? And againe hee saith : To vvhom vvill yee make me like , or make me equal , or compare mee that I should be like him ? All they that make an Image ( saith he ) are vanitie , and their delectable things shall nothing profit . And againe he saith : All that are of the fellowship thereof , shall be confounded : for the vvorkemen themselves are men . In vaine therefore , is that distinction , yee have , betweene an Idoll and an Image , saying : That , an Idoll , is , of a false or fained thing , or which revera is not , or hath no being at all : and that , an Image , is of a true thing , or of such a thing as revera is . For , you see by the premisses , that even the portraiture or fashioning of a true thing , as namelie , even of the true God , by anie similitude or likenesse whatsoever made by men , is utterly cōdemned . Yea , S. Stephen also confuteth that distinction : for , even the golden Calfe , which the Israelites made , althogh they made it to worship the true God by , is by him expresly called , an Idoll , Act. 7.41 . Againe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graecè formam sonat : ab eo , per diminutionem , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , deductum , aeque apud nos , formulam facit . Igitur , omnis forma , vel formula , Idolum , se dici exposcit . Idos in Greeke ( saith Tertullian ) signifieth a forme , or figure : from whence the diminutive ▪ Idolon , is derived : vvhich signifieth , a little forme or figure . Every forme therefore , or figure , requireth to be called an Idoll . Howsoever then , in French , or English speech , the words , Idol and Image , may , by reason of use and custome , sometime differ : yet in the Greek tongue from whence the word , Idoll , is originally derived , there appeareth to bee no such d●fference . But hereof there needeth not to be anie further dispute , because God himselfe hath directly forbidden , not only Idols , but all Similitudes also , or , Likenesses , whatsoever , made and erected by men , in the way of Religion . Thou shalt make thee , ( saith he ) no graven Image , nor any similitude of things that are in heaven above , nor that are in the earth beneath , nor that are in the vvaters underneath the Earth . Thou shalt not bow downe thy selfe to them , nor serve them . In which words , you see two things directly enioined : the one , that no man presume to make anie Images or similitudes , of God : the other , that if he have made anie such Image or similitude , that he proceed not further in sinning , by bowing downe to them , or serving them . Agreeably whereunto , is likewise that which Moses spake , as it were expounding that Commandement unto the Israelites , and saying thus unto them : The Lord spake unto you out of the middest of the fire , and yee heard the voyce of the vvords , but saw no similitude , save a voyce : Then hee declared unto you his Covenant , vvhich he commanded you to doe , even the Ten Commandements , and vvrote them upon two Tables of stone . And the Lord commanded me that same time , that I should teach you ordinances , vvhich yee should observe in the land vvhither yee goe to possesse it : Take therefore good heed unto your selves , ( for yee saw no Image in the day that the Lord spake unto you , in Horeb ▪ out of the midst of the fire ) that yee corrupt not your selves , and make not a graven Image , or representation of any figure , vvhether it be the likenesse of male , or female the likenesse of any beast that is on the earth , or the likenesse of any feathered soule that flyeth in the ayre , or the likenesse of any thing that creepeth on the earth , or the likenesse of any fish that is in the vvaters beneath the earth . Marke well this reason of Moses , that because they onely heard a voice of God , but saw no Image or Similitude , of him , therefore they should take heed that they be not so presumptuous , as to make anie visible Image or similitude of him . Theodoret also saith : Deus ab ijs fieri , qui u●l●us creaturae imagine , effingunt Creatorem : that they make gods , vvhich fashion the Creator , by the image or likenesse of any creature . And S. Augustine saith likewise : that , Dei praecepto prohibetur aliqua , in figmentis hominum , Dei similitudo : By Gods commandement is forbidden , any similitude of God , devised by men . Although therefore yee alledge and say , that God in ancient time , appeared in the similitude of a Man ; and that the Holy Ghost also appeared upon Christ , in the similitude of a Dove ; all this maketh nothing for you : for God might appeare in what similitude he pleased ; and who shall or can forbid him , by anie law , to doe whatsoever he pleaseth ? But he hath given a law , and a commandement to us ( his creatures ) whereby wee stand bound ( though hee be free ) tha● wee shall not make anie Image , or , similitude of him : and therefore our dutie is , and accordingly our care must be , to doe as he hath enioined and commanded us , and not licentiously , in matters concerning him and his religion , to devise , invent , and doe as we list our selves . 3 But they not onelie make Images , or visible shapes , of the everie where present , invisible , and incomprehensible God : but they proceed further in this their boldnesse , and do also worship God in , or , by , those Images , after that they have made them . It was one great wickednesse , to be so audacious as to make an Image , or similitude of God , and it is another to worship him after that sort , in or by an Image after it is made . So this is a third point of Idolatrie , wherein the Popish Church is intolerablie faultie . For , God will be worshipped as himselfe hath prescribed in his word , and not according to mens fancies and devises . Yea S. Paul expressely condemneth all ethelothreskeian , that is , vvill-worship , or worshipping of God according to mens pleasures and conceits . And therefore , Vetuit Deus , non solum Imaginem aliquam adorari , sed etiam seipsum adorari in Imagine : God hath forbidden not onely an Image to be vvorshipped , but himselfe also to be vvorshipped , in an Image , saith Abulensis . Agreeably whereunto , S , Ambrose also saith : Non vult se Deus in lapidibus coli : God vvill not have himselfe to be vvorshipped in stones : For ( as Christ himselfe also teacheth ) God is a spirit , and they that worship him , must vvorship him in spirit and in truth . Yea , their doings in this point , be as grosse Idolatrie , as was that of the Israelites in the time of Moses , when they together with Aaron the high Priest , made the golden Calfe , and worshipped God in that Image , which themselves had made . For yee must not thinke them to be so senselesse , or sottish , as that they did beleeve , that verie Image , it selfe to be God. I hope yee will suppose , that Aaron the high Priest , being one of them , and the rest being the people of God , that had so lately , even a little before , heard God speaking unto them , were at least as wise as yee are , to know , that the Image which themselves had made , could not be God : and therefore albeit they fell downe before that Image , yet they worshipped not the verie Image for God , but God in the Image , as yee likewise say yee doe . Your cases then being both alike , how can yee choose but confesse , that yours is as plaine and as flat Idolatrie , as was theirs ? The Scripture calleth all Idols , or , Images , that are made to worship God in , by the name of Gods : thereby declaring , how odious a thing in Gods sight this is : whilest he accounteth it , a forsaking of him the true God , and a betaking of themselves to other gods , to deale with him in that sort ; taking it for no worshipping of him at all , whatsoever men pretend , or say they doe intend , in that case . And indeed when GOD will have no such worshipping of him , in and by an Image , but reiecteth and refuseth to take it , for anie worship of him : the worship that in that case is performed , then remaineth and resteth ( as it must needs ) wholly , and entirely upon the Image it selfe : For which cause it is , that they are called Gods , as I said before . And therefore also doth God , bring in the people of Israel , after the making of that their Image , and their intending to worship him in that sort , as if they had said , These be thy gods , O Israel , which brought thee out of the Land of Egypt . For , in Gods esteeme , they worshipped not him , nor offered unto him , but worshipped their Moulten Calfe , and offered thereunto , whatsoever they pretended , or intended . For , that Aaron , the high Priest , and the rest of the people of Israel , did , for their parts , intend to worship , by that meanes , the true God , vvhich brought them out of the land of Egypt : besides these words , which declare so much : it is further manifest , by that speech of Aaron , which hee uttered , saying : To morrow , shall bee the holy day unto Iehovah : For thereby is evident ( inasmuch , as Iehovah , is the name proper to the true God , Exod. 15.3 . Esay 42.8 . ) that the worshipping , and offering of burnt Offerings , and peace Offerings , the next day , before that Idoll , or Image , namelie , before the moulten , and golden Calfe , was in their purposes , and intentions , meant , and intended to the true God , IEHOVAH : albeit , God , for his part , did not so account of it , nor take it so ; but refused it , as a thing odious , and abhominable in his sight : Insomuch , that this their pretended worship of God , by an Image , is called in the Text , A grievous crime , a great sinne , a corrupting of their waies , a making of themselves gods of gold , and a thing , so highly offensive unto him , as that hee was exceedinglie kindled in wrath against them , and sent deserved punishment upon them for the same . Take heed therfore of this grievous sinne , and know , that your pretended good meanings , and intentions , be in this case , no more allowable in Gods sight , nor can anie more serve to excuse or free you from Idolatrie , or from incurring Gods iust displeasure for the same , then did , or could the same pretences , & intentions in the Israelites . Yea , your Idolatrie herein , is not onely as grosse , and as inexcusable , as that of the Israelites ; but as grosse also , as was that which was amongst some of the Heathens themselves : for even they ( aswell as Papists ) could , and did say ( as Clemens relateth their words ) Nos ad honorem invisibilis Dei , visibiles Imagines adoramus . VVee , in honour of the invisible God , doe worshippe visible Images . And S. Augustine againe , bringeth in the Heathen man , speaking thus : Non simulachrum colo , sed per effigiem corporalem eius rei signum intueor quam colere Debeo : I worship not the Image , but by a bodily shape , I behold the signe of that which I ought to worship . Yea , even Peresius , though a Popish Bishop , yet affirmeth expreslie , that , not all the Idols amongst the Heathen , did signifie a false god : and for proofe of it , hee alledgeth that Text of Act. 17.23 , 24. &c. where , at Athens , S. Paul , finding an Altar , with this Inscription : To the unknowne God : hee tooke occasion to preach unto them , that God , whom hee there saith , they ignorantlie worshipped . Some then there were ( as appeareth ) even amongst the verie Heathens themselves , that in those their Idols or Images , worshipped not the verie Image it selfe , but God , in those their purposes and intentions , as the Papists likewise say they doe . Where is then the difference of their Idolatrie ? 4 But they have yet , a fourth point of very grosse Idolatrie in their Church , and that is in their Invocations or prayers to the blessed Virgin Marie , and to other Saints departed this life , and unto Angells also . For doth not S. Paul plainely tell you , that men are to pray , or call upon none , but him in whome they are to beleeve . How shall they call upon him ( saith he ) in whom they have not beleeved ? But none may beleeve in anie , but in God , as , beside the Scriptures , the verie Creede it selfe also teacheth you . And therefore , none may pray to anie , or call upon anie in praier , but upon God onely . Againe , when Christ Iesus taught his Disciples to pray , Did hee teach them to praie to anie Saints , or Angells ? No : but , saith hee , VVhen yee pray , say thus : Our father which art in heaven &c. therby teaching them , that when they pray , they must pray unto God onely , their heavenly Father , and not to anie creatures , be they Saints , or Angels , or whosoever . And this againe , God himselfe expreslie willeth & commandeth , saying : Call upon mee in the d●y of trouble , so will I deliver thee , and thou shalt glorifie mee . And againe , in another Psalme , it is written thus : Therefore shall everie one that is godly , make his prayer unto thee : that is , unto God. The Psalmist saith againe : VVhom have I in heaven but thee ? And againe , he saith thus : My soule , waite thou onelie upon God : for my expectation is from him : Hee onely is my Rocke , and my Salvation . ( Observe well that word , onely , for so it is in the nevv Translation , according to the Hebrew Original ) . Now then , if ( as here appeareth ) godlie men waite onely upon God , and that Hee onely , is their Rocke , their Salvation , their strength , their refuge , stay , and helpe , bee not all other hereby directly excluded ? Bus yet further , Epiphanius saith expresly thus : Let no man worship the Virgin Marie . Yea , hee sheweth it to bee the heresie of the Collyridians , to vvorship her . But consider yet moreover , that it is a chiefe part of Gods worship , and glorie , to call upon him in Prayer : for thereby wee declare , that he is the only knower of our hearts , & discerner of our thoughts , and affections , and feacher of the reines : as also , that he is onely powerfull to yeed helpe , and to give all gifts and graces requisite unto men : Inasmuch then , as it is a part , and a chiefe part of Gods glorie , to call upon him in prayer : and that God himselfe saith thus : I am Iehovah , this is my name : and my glorie will I not give to any other : How can men bee excused of robbing GOD of his honour and glorie , when they praie not unto him , but unto Saints , or Angells , or such as bee but creatures ? Yea , why should anie pray unto anie Saints or Angells , or such as bee but meere creatures , when they know not the secret intentions , affections , thoughts and hidden closets , and corners of their hearts ? For it is God only that knoweth the hearts of all the children of Men , as Solomon expresly witnesseth . Besides , yee cannot finde so much as one president , or example , throughout the whole Booke of God , either in the old Testament , or in he new , of anie godlie man , that made his prayer at anie time to anie deceased Saints , or to Angells , or to anie other , but to God onely . What strange people then bee they , that both contrarie to the Scriptures , and without anie president , or example , in those Scriptures to be found , will dare to invocate and call upon Saints , and Angells in their praiers ? Let the blessed Virgin Marie , and other Saints & Angels , have their due regard , and reverence that belongeth to them : But let them not have that glorie , honour , and worship , that belongeth onelie and properlie unto God. Honorandi ergò sunt propter imitationem , non Adorandi propter religionem : Saints and Martyrs therefore , are to bee honoured for imitation ( saith S. Augustine ) but they bee not to bee adored or worshipped for religion . Sanctos Martyres neque Deos esse dicimus , neque adorare consuevimus : laudamus autem eos potius summis honoribus , quòd pro verite strenuè certarunt , & fidei sinceritatem servarunt : VVee ( saith S. Cyril ) neither say , the holy Martyres are gods , neither are vvee vvont to worship them : wee rather commend them verie highly , that they have so stronglie stood for the truth , and kept the sinceritie of faith . Yea , as touching the worshiping of Angells , S. Paul also expreslie condemneth it . Whereupon it was decreed ( as Theodoret witnesseth ) in the Councell of Laodicea , that men should not pray unto Angells . And therefore doth Saint Augustine , likewise reckon amongst Heretickes , a Sect , called Angelici , which were inclined to the worshipping of Angels . And Epiphanius also , amongst other wicked opinions and doings , noteth the Ca●anes , for invocation of Angells : Yea , wee may ( as S. Augustine againe sheweth ) learne of the Angells themselves , not to worship them . And so , indeede , doth it appeare : For when S. Iohn himselfe fell downe before the Angell ( that shewed him the Revelation ) to worship him : the Angell said unto him : See thou doe it not , for I am thy fellow-servant , and fellow-servant of thy brethren , which have the Testimonie of Iesus : worship God. Where you see plainely , that the Angell refuseth to bee worshipped , and biddeth to worship God onely , as being himselfe , a fellow-worshipper of God , with the rest of his servants . If then the Angels of heaven , bee not to bee worshipped ( which thing you see here manifest ) I hope you will soone conclude , that then the Saints in heaven also are not to bee worshipped . I know that yee have a distinction betweene Latria , & Doulia , saying , that yee give , Latrian , that is , worship unto God , but Doulian , that is , service unto Saints , and Angells . So that the effect of this your speech and distinction , appeareth to bee this , that yee worship God , but serve Saints , and Angells . As though yee were not bound to serve God , aswell as to worship him . S. Paul sheweth , that yee are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to serve him , aswell as to worship him . Yea , doth not Christ Iesus himselfe say , that it is thus written ? Dominum Deum tuum adorabis , & illi soli servies : Thou shalt worship the Lord thy God , & him onely shalt thou serve . ( For so is your owne latin Translation ) . Whereby you see it evident , that yee are aswell to serve God , as to worship him : yea , that yee are to serve him , and to serve him onely in the waie of religion . And so also doth Samuel the Prophet , further expreslie teach . And therefore wee may not serve anie Saints , or Angells , or Images , or anie other creatures whatsoever , in waie of Religion , as the Popish Church most wickedly teacheth , and practiseth . But againe , even in those verie prayers which they make to God himselfe , they also verie impiously , have divers Mediators : & , therein also , they seeke refuge by another , as vaine a distinction as the former , saying : that they , in their praiers , make the Saints and Angells Mediators of Intercession , but not of Redemption : as though Christ Iesus , were not aswell our advocate , medi●atour , and intercessor , betweene God and us , as our Redeemer . S. Iohn saith thus : These things I write unto you , that ye sinne not : and if anie man doe sinne , wee have an advocate with the father , even Iesus Christ the righteous . Againe S. Paul saith : That Christ is at the right hand of God , and maketh intercession for us . Againe , it is written : that Christ is able , perfectly to save them that come unto God , by him , seeing hee ever liveth , to make Intercession for them . And divers other Texts of Scripture doe manifestlie proove , that Christ is aswell our Mediatour , and Intercessor , as our Redeemer : insomuch , that unto him onely , is given this title , To bee the Mediatour of the new Testament . Yea , S. Paul hath further directly tould us : that , as , There is but one God , so there is but one Mediatour betweene God and men , namely , the man Christ Iesus . Why then , or for what cause , or reason , will you have other Mediators or Intercessors ? Is not Christ Iesus sufficient to prevaile with his Father for us ? Or , bee anie Saints or Angells , in greater grace or favour with God , then his owne Sonne , whom hee hath also appointed to this verie office , to bee the Mediator , and Intercessor for us ? Why then , without warrant from God , yea , contrarie to the expresse tenor of the Scriptures , and contrarie to Gods owne appointment , will yee take upon you , to have other Mediators , and Intercessors , beside Christ Iesus , as namelie , the blessed Virgin Marie , and other Saints , and Angells ? this is no small , or slender impietie . But you answer , that wee bee not worthie to come directlie and imediatelie to God , without a Mediator , neither may wee bee bold so to doe . This is verie true which yee thus say , in respect of our selves , and our owne unworthinesse . But therefore it is , that hee hath given us a Mediator , namelie , Christ Iesus , his owne most deerely beloved Sonne , in whose name & mediation , we are allowed ( though most unworthie in respect of our selves ) to have accesse unto God , and may , with an humble reverence , bee bold , to approch unto him , and to aske of him whatsoever is necessarie , or expedient for us . By whom ( saith S. Paul , speaking of Christ Iesus our Mediatour ) VVee have boldnesse , and entrance , with confidence , through faith in him . Againe , it is written thus : Let us therefore goe boldly unto the Throne of grace , that wee may receive mercie , and finde grace , to helpe in time of neede . And againe it is said : That by the blood of Iesus Christ , wee may bee bold to enter into the holy place . Observe in all these places , that through Christ , his mediation , wee have boldnesse , and may bee bold to come unto God. As touching that reason , which yee draw from the manner of earthlie Kinges & Princes , to whom , you say , men usuallie have not accesse , without some friend to be their mediator unto him : Although the cases be verie unlike between God , and an earthly man , yet it is before answered , that wee have a friend , to bee our Mediatour unto God , in the Court of heaven , and that a most assured and especial friend , namelie , Iesus Christ , whose love hath shewed it selfe to bee farre greater toward us then the love of anie Saints ▪ or Angells , is , or can bee , in bearing the wrath of God for us , due to our sinnes , and being made a curse for us , to deliver us from that Curse of the Law , which wee most iustly had deserved to beare , and must have borne for ever in our owne persons , to our owne everlasting woes , and confusion , had not hee interposed himselfe , as our most loving and kinde suertie , and Saviour . Can anie have , or desire to have , a better , or more assured friend , then this ? But you further alledge , that the Saints deceased , and Angells doe pray for us : What of that ? For thereupon it followeth not , that therefore wee must , or maie praie to them . Everie good and godly Christian doth pray one for another , whilst they live together in this world : yet for all that , it were monstrous , and intolerable impietie , for anie one of them , to fall downe before another of them , and to direct his prayer unto him , as he doth unto God. But you say , that it is lawfull in this life , for one Christian to desire another to pray unto God for him : and why then should it not bee lawfull to desire the Saints in heaven to pray for us ? I answer , that the cases bee nothing like , and that there is that reason for the one , which is not for the other : For first , when I desire a man living with mee in this world , to pray for mee , I am sure , that hee heareth mee , when I thus request him , for otherwise , I speake in vaine unto him : But you are not sure , that the Saints in heaven , which bee departed this life , doe heare you , when yee speake unto them , and desire them to pray unto God for you . You may peradventure suppose , conceit , and imagine , that they heare you : but assurance thereof , or undoubted proofe , yee can produce none . And S. Augustine telleth you plainelie , that they doe not heare your praiers : for thus hee saith : Ibi siquidem sunt spiritus defunctorum , ubi nec vident , neque audiunt &c. The soules of the dead ( saith hee ) bee there , where they doe neither see , nor heare , what is done , or happeneth to men in this life : yet such care they have of the living , ( although they bee utterlie ignorant , what they doe here on earth ) as our care is for the dead , albeit , what they doe , wee likewise knovv not . How vaine a thing then is it , when you have no assurance , that the Saints departed heare you , for you , neverthelesse , ●o make praiers , and petitions unto them , as if you were sure that they heard you ? Secondlie , there is manifest warrant , yea , and a commandement , in the Scriptures , for one Christian to praie for another , whilst they bee living in this world : but there is no commandement , warrant , or example to bee found in the Scripture , which requireth , or alloweth Christians , to praie unto Saints , departed this life . Thirdlie , yee , in your praiers to Saints in heaven , doe sometimes begge , immediately , even of them , & at their hands , assistance , help , protectiō , defence , & such other things , as be indeed properly & onely in the power & hands of God to give . Fourthly , what do you else , but attribute , an omni-presence , & omni-science , & even a knowledge of the thoughts , & affections also of mens harts , unto the Saints , when so manie thousands of you , in such a number of distant places , and at several times , doe pray unto them ? which things , namelie , omni-presence , that is , to be present everie where : and omni-science , that is , to know all things , and even the thoughts and affections of mens hearts , be proper and peculiar to God alone . But lastlie , if the Saints in heaven did heare us , yet were that no argument therefore to Invocate or pray unto them , no more then wee may pray unto the Angels that stand about us , and be able to heare our praiers : For , although wee may praie to none but him that can heare us : yet may wee not exhibite Invocation or praier to everie one , or to anie whosoever that can or is able to heare us . For God onlie , is , in the way of religion , to be invocated and praied unto , and that onelie through the Mediation and Intercession of Iesus Christ , and of no other , as before appeareth . 5 But there is yet further , ( if we may beleeve their doctrine ) a fift point of a most grosse Idolatrie in the Popish Church . For Bellarmine teacheth that even the verie Images themselves of Christ , and of the Saints , are to bee vvorshipped , and that , not by accident onely , or improperly , but properly also , and by themselves : so that the worship of them is determined in the Images , as they be considered in themselves , and not onely for or in respect of the things vvhich they represent . Yea it is the constant opinion of Popish Divines ( saith Az●rius the Iesuite ) that the Image is to be vvorshipped and honoured with the same honour and vvorship , vvherewith that is to be vvorshipped vvhose Image it is . And Thomas Aquinas likewise teacheth , saying : Cum Christus latriae adoratione , sit adorandus : Imago quoque eius , eadem adoratione adoranda est : That , seeing Christ is to bee vvorshipped vvith Latria , that is , vvith that worship that is proper unto God : His IMAGE also is to be vvorshipped vvith the very same vvorship . But touching Christ : First , how doe they prove it lawfull , to make an Image of Him , sith hee is not man onelie , but God also ? for can anie make an Image or representation of him that is both God an man ? That image then which ye say , ye make of Christ , in respect of his humanitie onelie , consider whether it be anie more the picture or image of Christ , then of anie other man. Secondlie , how do ye prove it to be the true Image of Christ , in respect of his humanitie ? Thirdlie , admit it were the verie picture and Image of Christ , ( made either in wood , stone , brasse , silver , gold , or howsoever ) is it fit that this Image made of Mettal , or wrought in anie sort , by mans hand , should be worshipped , Adoratione latriae , with that worship that is properlie belonging to God himselfe ? May not those men that be thus enamored with Images , and that hold these opinions , be therein supposed , to be as senselesse , as the verie Images themselves ? For what is this else , but to worship stockes and stones , and the worke of mens hands , with divine honour ? And can there be a greater , or a more grosse Idolatrie committed ? Yea S. Augustine noteth it , as the heresie of the Carpocratians , that they vvorshipped the Images of Iesus , and of Paul. Whereas some therefore say , that the honor which is given to the signe or Image , doth ever redound and is given to the Prototypon , to that whose signe or Image it is : and consequentlie that the honour given to the image of God , and of Christ , is honour done to God himselfe , and to Christ himselfe , this appeareth not to be true . Yea , even amongst men , if the respect that is yeelded to the picture , or Image of a friend , or of anie great man , shall be accepted as honour due to the man himselfe , whose picture and Image it is intended to be ; it must be , with these conditions , viz. first , that it be a right and true picture , and image of the man : for if it be nothing like him , but more like some other man , or some other creature , hee hath no reason to take it for his picture , or image , much lesse to thinke himselfe thereby honored . Secondlie , it must have an allowance , or at least no disallowance , in respect of him to whose honour he intendeth to make it , if he meane that the other shall accept and take it , as an honour done unto him : for if he to whose honor it is intended , disallow it , or signifie his minde , that he will not have his picture drawne , or his image made , to be so honoured , it can be no honour acceptable to him in that case , but it will rather move offence , and be ill taken , if it be done . How much more then will God be offended with these things ? For beside , that no man can make a true and perfect picture or Image of him that is both God and Man , God hath further directlie disallowed and forbidden these Images , and all Images and Similitudes whatsoever , to be vvorshipped . In Gregories time , Images were not allowed to be worshipped : yea , Pope Gregory himselfe , well liked of Serenus , Bishop of Massilia , in this point , viz. for that , he forbad Images to be vvorshipped . As for that second Councell of Nice therefore , which was after Pope Gregories time , gathered under Irene the Empresse , inasmuch as it was assembled to overthrow the former godlie Councels of Constantinople and Ephesus , ( which decreed against Images , and the worshipping of them ) it ought to carrie no credite , or esteeme : and the rather , because that second Councell of Nice was also afterward againe further condemned in the West , by another Councell held at Frankford . Which thing Carolus Magnus himselfe , in his booke made against Images , doth also testifie . The same is likewise testified , by sundrie other Authors . Yea Epiphanius , in his daies , would not allow so much as an Image of Christ , or of anie Saint , to be , at all , in Churches : for , comming to a Church at Anablatha , and there seeing in a Vaile , an Image painted , as it vvere of Christ , or of some Saint , he affirmed it to be contrary to the Authority of the Scriptures , to have anie such Image , in a Christian Church , and therefore caused it to be taken down : And the Councell of Eliberis also decreed the like , against the having of Images in Churches . How much more then would these men have condemned the Worship of the verie Images themselves ? 6 A sixt point of Idolatrie in the Popish Church , is , that they worship the Crosse also , and pray unto it , saying : O Crux , ave Spes unica , hoc passionis tempore , auge pijs iustitiam , reisque dona veniam : Hayle O Crosse , our onely hope in this time of the passion , Increase righ●eousnesse to the god●y , and give pardon to the guilty . Yea , Thomas Aquinas their Angelical Doctor ( as they call him ) saith , the Crosse is to be worshipped with latria , and giveth two reasons of this Adoration , saying thus : Crux Christi , in qua Christus crucifixus est , tum propter repraesentationem , tum propter Membrorum Christi contactum latria , adoranda est : The Crosse of Christ , vvhereon Christ vvas crucified , both because of the representation , and also for that it touched the members of Christ , is to be vvorshiped with latria , that is , with that vvorship that is proper and due unto God. But be these reasons sufficient in this case ? The Gospel was so cleerely preached to the Galathians , as if there had beene a lively Image of Christ crucified , set before their eies : was therefore the verie Ministerie or Preaching of the Gospel , whereby Christ crucified was thus depainted out , to be adored or worshipped with that worship that is due and proper to God ? The breaking of the Bread in the Sacrament of the Lords Supper , doth represent unto us , the breaking & crucifying of Christ his Body upon the Crosse● and the pouring out of the wine , in the same Sacrament , representeth also the shedding or effusion of his Bloud , upon the same Crosse for us : shall therefore the breaking of the Bread , or the pouring out of the vvine , be adored and worshipped with that worship that is due unto God ? And yet is the Preaching and Ministerie of the Gospel , as likewise the administration of the Sacraments , of Gods owne institution : but no institution , commandement , or warrant from him , can be shewed , for making a wooden Crosse , or anie kind of Crosse , to be a representatiō of Christ crucified . And yet , if such an institution could be shewed for the Crosse , it followeth not that therfore it is to be worshipped , with that worship that is proper and due unto God : no more then VVater in Baptisme , or Bread and VVine in the other Sacrament of the Lords Supper , are so to be worshipt , although they be Gods institutions : or no more then the Brazen Serpent , which was also Gods institution in times past , amongst the Iewes , was therefore so to be worshipped . What ? Is the vvooden Crosse , or anie Crosse whatsoever , become a God , that it should thus be worshipped ? As for the other reason , if because the Crosse touched Christ , it be therefore to be worshipped : why should not also the Nailes , and the Crowne of Thornes , and the Speare , or Lance wherewith he was pierced , be likewise so adored or worshipped ? or why should not Iudas Iscariot , who likewise touched Christ , betraying him with a Kisse , and those wicked Iewes that apprehended and tooke him , and that Woman also that vvashed Christs feet with her teares , and wiped them with the haires of her head : yea and the Pinnacle of the Temple whereon Christ was set , and all those manie places of ground whereon Christ stood , and all those sundrie persons which he touched , and which likewise touched him : I say , why should not all and euerie of these , be , by the same reason , worshipped and adored with divine honour ? You see then , what weake & most poore reasons , Papists have for this their Idolatry , in worshipping a wooden Crosse , in stead of the true God that made heaven and earth . S. Ambrose directlie brandeth it , and calleth it an Heathenish error , to vvorship the Crosse vvhereon Christ dyed . And yet neither are yee able to prove that all and everie of those severall Crosses , which in so manie distant places of several Kingdomes and Countries , amongst Papists , be thus worshipped , bee that verie Crosse , whereon Christ our Saviour died , and was crucified . Yea it is a thing impossible , that they all , and everie of them , ( they being so manie and diverse ) should or can bee that verie Crosse. 7 I shall not neede , here to shew how the Pope of Rome , is made a god , or rather exalted above God himselfe , in the Papacie : because this is declared partlie before , and partlie and more fully afterward . But yet consider here , whether they make not also the Church , a God ; whilst they not onelie beleeve it , but beleeve in it . For , accordinglie the Rhemists teach it to be lawfull , to beleeve in Men , and , in the Church . The Creede , contrariwise , teacheth us : Credere sanctam Ecclesiam Catholicam : to beleeve that there is an holy Catholik Church , but it doth not bid us to beleeve , in the holy Catholike Church . Yea it teacheth everie Christian , to beleeve , onelie In God : for thus it saith : I beleeve in God the Father , &c. and in Iesus Christ his only Sonne &c. and I beleeve in the holy Ghost . And this distinction of creatures , and mysteries , ( in the Creede ) from the Creator , by the preposition , In , is likewise so observed , and taught by the Ancient Fathers . For Ruffinus saith thus : Non dixit ▪ in sanctam Ecclesiam &c. He said not , I beleeve In the Catholicke Church : nor , In the remission of sinnes : nor , In the resurrection of the Body : for if he had added the preposition , In , there should have beene the same force of meaning , vvith that vvhich went before : But now in those vvords , in vvhich , is set forth our faith of the Godhead , it is said , In God the Father ; and , In Iesus Christ his Sonne : and , In the Holy Ghost . But , in the rest , vvhere the speech is , not of the Godhead , but of Creatures and Mysteries , the preposition , In , is not added : that it should be said , In the holy Church : but , that vvee should beleeve , that there is an holy Church , not as God , but as a Church gathered unto God : And men should beleeve , that there is a remission of sinnes , but not , In the remission of sinnes : and they should beleeve the resurrection of the Body , but not , In the resurrection of the Body . Therefore by this syllable of Preposition , the Creator is distinguished from the Creatures , and things pertayning to God , from things belonging to men . Agreeablie to him , writeth also Eusebius Emissenus , saying : Aliud est credere Deo , aliud In Deum credere &c. It is one thing to beleeve God , and another thing to beleeve In God : we ought of right to beleeve both Peter and Paul ; but to beleeve In Peter and Paul , that vvere to bestow upon the servants , the honour due to the Lord , vvhich vve ought not to doe : To beleeve him , that is , to give credite to him , every one may doe it to a man : but this , to beleeve In him , know , that thou owest onely to the Divine Maiestie . And this also is to be marked : It is one thing , Credere Deum , to beleeve that there is a God ; and another thing , Credere in Deum , to beleeve in God : for the Divel is found to beleeve that there is a God ; but to beleeve In God , none is found to doe this , but he vvhich hath devoutely trusted in him : And therefore to beleeve , that there is a God , is to know naturally : but to beleeve in God , is faithfully to seeke him , and vvith our vvhole love , to passe into him . So likewise , touching the Articles , of the Catholicke Church , Remission of sinnes , Resurrection , &c. he saith ▪ Let us beleeve In God : These other things vve doe rehearse , vve doe not beleeve in them : but vve beleeve them : These things , I say , vvee confesse , not as God , but as the benefites of God. Primasius also observeth this distinction , saying : Fides perfecta est , non solum Christum sed etiam , In Christum credere : It is perfect faith , not onely to beleeve that Christ is , but to beleeve In Christ. If you would know what it is to beleeve In God ; S. Cyprian will further informe you : Non credit In Deum , qui non in eo solo collocat totius foelicitatis suae fiduciam : He doth not beleeve In God , ( saith hee ) vvhich doth not repose in him alone , the confidence of his vvhole felicity . Credere in Creaturam , est divinitatis offensio : To beleeve in a Creature , is an offence against the Deity , saith Greg. Baeticus , ad Gallam & Placidiam . Yea , Cursed is the man , that putteth his trust in man , saith the Lord God himselfe . Thus then you see a difference , betweene Credere Deum , and Credere Deo , and Credere in Deum : namelie , that Credere Deum , is to beleeve that there is a God , and Credere Deo , is to beleeve all that God speaketh , to be true ; and thus farre Divels and Reprobates may goe : but Credere in Deum , to beleeve in God , that is , to repose the confidence of a mans whole felicitie , not in his owne , or in other mens merits , nor in Saints , or Angels , or in the Church , or in anie creatures , but in God onlie , is the faith and beleefe proper and peculiar to the true Christian. And , herewithall , you may perceive , that Credere Ecclesiam Catholicam , is to beleeve that there is a Catholike Church : and Credere Ecclesiae Catholicae , is to give credite to the Catholik-Church ; that is , to beleeve that to be true , which the Catholike Church teacheth : and that Credere in Ecclesiam Catholicam , is to repose , a mans trust , affiance , faith , and confidence in the Catholike Church : which , what is it else , but to make a god of it , and so to have moe gods then One , and consequentlie to commit a most grosse Idolatrie ? For what greater dishonor , or wrong , can be done , then to put the Church in the place of God , or to attribute that to men , or Angels , or to anie creatures , which properlie belongeth to the Creator ? But the Rhemists alledge three Texts of Scripture , to prove it lawfull , to beleeve in men . The one is , in the Epistle to Philemon , where S. Paul speaketh thus unto him : Hearing of thy love and faith vvhich thou hast toward the Lord Iesus , and toward all the Saints , &c. But reddendo singula singulis , it is easie to be perceived , that Faith is there to be referred to Christ , and , Love , to all the Saints : for S. Paul himselfe ( who is the best expositor of his owne words ) doth in other places declare , that they are so to be referred and expounded : saying thus in his Epistle to the Ephesians ; Having heard of the Faith vvhich ye have in the Lord Iesus , and love toward all the Saints , &c. So againe hee speaketh in his Epistle to the Colossians : Having heard of your faith in Christ Iesus , and of your love toward all the Saints . By conferring of which two Texts , with that to Philemon , it is verie evident to everie one that is not wilfully contentious or perverse , that Faith , is as well in the one place , as in the other , to be attributed to Christ , and Love to all the Saints . The other Text they alledge , is Exod. 14.31 . where the wordes are not : They beleeved in God , and in Moses ; but the words be thus : The people feared the Lord , and beleeved the Lord , and his servant Moses . And so is your owne translation : Crediderunt Domino , & Mosi , servo eius : They beleeved the Lord and Moses , his servant . The third Text they alledge , is 2. Paral. 20.20 . where your owne translation likewise is thus : Credite in Domino Deo vestro & securi eritis : Credite Prophetis eius , & cuncta evenient prospera : Beleeve in the Lord your God , and yee shall bee sure : Beleeve his Prophets , and all things shall fall out prosperously . But the Rhemists here seeme to appeale to the Hebrew Text , because they see , their owne Latin Translation to make against them : and yet the Hebrew Text will also nothing helpe them : inasmuch as it herein agreeth with the same their owne Latin Translation . But yet they further alledge , that ancient Fathers did reade indifferently , I beleeve in the Catholicke Church , and I beleeve the Catholicke Church . It is granted , that some of them did so : and therefore to beleeve in the Catholicke Church , was with them , and in that speech of theirs , all one with this , to beleeve that there is a Catholike Church : ( as they said likewise : I beleeve , in one Baptisme : I beleeve in the Resurrection of the dead : & , in the life to come ) . So that although their speech herein , was somwhat improper , as appeareth by that which is before delivered by the ancient Fathers upon the Creede , yet their meaning in those wordes , being ( as is evident ) no more , but to beleeve , that there is a Catholike Church , and not that wee should put our trust , faith , and confidence in the Church : it maketh nothing against that which is here intended and spoken . And therefore still for anie to beleeve in the Church , in this sense , viz. to put his faith , affiance , t●ust and confidence in the Church , is to attribute that to the Church which rightly and properly belongeth unto God , & consequently is to make a god of it , which is abominable Idolatrie . 8 I here forbeare to speake of their superstitious reserving and worshipping of Reliques , that is , of dead bodies , and insensible bones of Saints and Martyrs ( which it were far more meet , honestly and decently to burie , then so to abuse ) : yea , of some , that are by Papists supposed to be Saints and Martyrs , and yet are not so . For all be not Saints , nor the Martyrs of Iesus , that are supposed to bee so : neither doe all die ●or religion , that are supposed by Papists to die for that cause . As for example there was a Booke set forth of late , entituled , Martyrium &c. The Martyrdome of Conoghor O Deveny , ( which was a Popish Bishop ) and of Gilpatrick Ologran , ( which was a Popish Priest ) : which two neverthelesse , were not put to death for the cause of Religion , ( as that Booke would perswade ) , but for Treason , as the Enditements against them both , extant of Record in the Kings Bench of Ireland , doe expresly and openly testifie : and as all the multitude of people then present at their arraignement , can also witnesse . Which is ever sufficient to confute the most slanderous and most notorious untruth of that Booke . But Popish Rome being before verie evidently proved , to be the vvhore of Babylon , and consequently the Persecutor of the Saints and Martyrs of Iesus : it is thereby an easie matter to collect , who be the Saints , and , Martyrs of Iesus , and who not : namelie , that the Protestants be the Saints and Martyrs of Iesus ; and that the Papists be the persecutors : So that if anie be so wilfull , as to die in defence of the Pope , or Popish Religion , they appeare to be , therein , no Martyrs of Christ , but of Antichrist . And therefore also as touching this point of martyrdome , let them be no longer mistaken , as heretofore they have beene . CHAP. II. Wherein is further shewed , that the Pope of Rome , is the Grand Antichrist , out of 2. Thess. 2. BVT concerning this point , that the Pope of Rome is that verie grand Antichrist , and consequentlie , that the Popish Church , ruled and governed by him , is the very undoubted Antichristiā Church , and therefore of everie one to bee utterlie forsaken , and detested : Although that cleere and evident testimonie , before going , of S. Iohn , in his Revelation , discovereth the same sufficientlie : yet shall you , have it manifested further , by the direct testimonie also of S. Paul , for your better , and fuller satisfaction . S. Paul therefore , in his second Epistle to the Thessalonians , foretelling of the great Apostacie , or departure from the right faith and religion , which was then to come , writeth thus : Let no man deceive you by anie meanes : for that day , ( namelie , of Christ to Iudgement ) shall not come , except there come a departure first , and that , that man of sinne bee disclosed , even the sonne of perdition , which is an Adversarie , and exalted above all that is called God , or that is worshipped : so that hee doth sit in the Temple of God , as God , shewing himselfe that hee is God. Remember yee not , that when I vvas yet vvith you , I told you these things ? and now yee knovv , what withholdeth , that hee might be revealed in his time : for the mysterie of iniquitie doth already worke : Onely be vvh●ch now vvithholdeth , shall let , untill hee bee taken out of the vvay , and then shall that vvicked man bee revealed : vvhom the Lord shall consume vvith the spirit of his mouth , and shall abolish with the brightnesse of his comming : even him , whose comming is by the vvorking of Sathan , with all povver , and signes , and lying vvonders , and in all deceaveablenesse of unrighteousnesse , amongst them that perish , because , they received not the love of the truth , that they might bee saved : And therefore , God shall send them s●rong delusion , to beleeve lies : that they all might be damned , vvhich beleeved not the truth , but had pleasure in unrighteousnesse . In these words ye see , first , that S. Paul fortelleth of an Aposta●y , or Departure from the right faith and religion , which should come and bee in the world ( which apostacie , or departure , namelie , from the faith , hee al●o mentioneth in his Epistle to Timothie . 1. Tim. 4.1 . ) And this Apostacie , or departure from the faith , least wee should be mistaken in it , hee sheweth that it should bee , A mystery of Iniquity : thereby declaring , that it shall not bee anie open hostilitie , or professed Enmitie , against Christ , and his Gospell ( such as is amongst Turkes , and Iewes , and other Infidells of the world ) but an hidden , close , and covert Iniquity , not easie to be discerned to be Iniquitie , it should carrie , and convey it selfe so subtillie , and under such shewes and pretences of godlinesse , and Christianitie . And least wee should deceive our selves in the time , or thinke that this Mysterie of Iniquitie ▪ vvas to rise to his height and fulnesse , on a sodaine , or all at once , or not till some few yeares be●ore the end of the world : behold , S. Paul telleth us , that it was then , in working , evē in his daies : so that even then , namelie , in S. Pauls time , it began to worke , in such sort , as it could , going on , and creeping forward , by little and little , and by degrees , untill at last , it came to his full stature , and highest , & tallest growth . And further the text sheweth , that in this Apostacie , or mystical Iniquitie , there should bee signes , vvonders , and lying Miracles , wrought for the better prevailing , and fortification of it , and for the stronger alluring of people thereunto and confirming them therin . Now they bee called lying Miracles , or lying wonders : partlie , for that they bee false , and counterfeit , and partlie , for that they lead men into falshood and errors , as Chrysostome expoundeth those words . And likewise S. Augustine sheweth , that they be called lying signes , and wonders , either because hee shall deceive the senses of mortal men , by counterfeit shewes , and apparances , that he may seeme to do that which hee doth not : or else , because they shall draw unto lies , such as shall beleeve , that they could not be done but by the power of God ; they not knowing the power of the Divell . For the Divell sometimes interposeth himselfe , to worke these miracles . And even in this verie place also to the Thessalonians , they are said to bee done , by the operation , or , vvorking of Satan . Consider then , whether these things bee not found verified in the Papacie . As touching the Miracles , which are said to bee done in Poperie , there be ( as that learned and reverend Bishop D. Dovvnam hath distinguished , & set them downe ) three degrees , or three sorts of them : the one , such as bee merelie fabulous , and devised by lying Companions , whereof their Legends , & Festivalls , and other their Bookes , have good store of examples : some of them being so notoriouslie incredible , as that none , except he were miserablie intoxicated and bewitched , could , or would beleeve them : which lowd and lewd lies , and no better then Poetical Fictions ▪ were neverthelesse in so high esteeme in the Popish Church , that they were both publickelie , and privatelie read in the vulgar tongue , when as the sacred and Canonical Scriptures were closed up , and kept from the people in an unknowne language . And as this first degree of Miracles , is of such , as never were indeede , not so much as in apparance , but in the opinion onelie of men besotted , and given over to beleeve incredible untruths : So the second degree , or second sort of their Miracles , is of such , as be in shew or apparance onelie , or artificial conveiances of deceitful men , or iugling trickes of Legerdemaine : of which sort are the nodding , or moving , the smiling , or frowning , the sweating , or speaking of Images , and such like . The third sort of their Miracles , bee such as bee done by the power of the Divell , working by natural causes , and naturall meanes , although so closelie , covertlie , stilie , and speedilie , sometimes , as that they draw ignorant people , that perceive not the reason of those things , into a great admiration and conceit , that they are true miracles indeed : when as neverthelesse , though they bee done , yet they surpasse not the strength of nature , as those doe that bee true and divine Miracles : For those that bee true Miracles indeed , bee supernatural , and beyond the power of all natural causes whatsoever , and are done onelie by the omnipotent power of God. Neither is the Pope , nor all his partakers able to produce anie one such true Miracle , wrought by a Divine power , and by the finger of God , for confirmation of anie pointe of their New Religion , wherein they differ from us , although they pretend divers . Yea , some of their owne writers , doe ingenuouslie confesse , that sometimes , there is verie great deceiving of the people , by Miracles , fayned by the Priests , or their adherents for temporal gaine sake . And another of them , saith directly thus : That in the Sacrament appeareth flesh , sometime by the conveyance of men , & sometime by the operation of the divell . Another of them saith likewise : that , Miracles bee sometimes done to men that flocke to Images , by the operation of Divells , to deceive inordinate worshippers , God permitting it , and the infidelitie of such men requiring it . Irenaeus , even in his time also , telleth of a certaine man called Marke , which in the Sacrament of the Eucharist , mightilie deceived the people , by changing the colour of the wine , in such sort , as that it seemed to bee blood . All which kinde of deceiveable practises , it is good , that all those , that bee so much devoted , and wedded to Poperie , and to listning after Miracles , should take special notice of , and thereby learne to take heede of such Impostors , and Deceivers , in time . All the great , wonderfull , and supernatural Miracles , which have beene done by Christ , and his Apostles , and in those ancient , former , and elder times , be sufficent for confirmation of that old and most ancient faith , and religion , which wee hold ( namely , which is conteined in the sacred and Canonical Scriptures ) neither doe wee desire anie moe , or thinke anie more requisite , or necessarie : For , as S. Augustine saith : Quisquis adhuc prodigia , ut credat inquirit magnum est ipse prodigium , qui mundo credente , non credit : VVhosoever still seeketh after wonders , that hee might beleeve , is himselfe a great wonder , who , when the world beleeveth , beleeveth not . Yea , if the Papists had not these their signes , wonders , and miracles amongst them , they could not bee ( as here wee see ) the Antichristian Church : But there bee no people of the world , that so much obiect , and boast of them , as they : As for the Iewes , they have them not . The Turkes , and Mahometists , disclaime them : professing , that their religion is to bee propagated , and promoted , not by miracles , but by force , and armes , and by the sword : The true Christians , which bee the Protestants , urge them not , nor require them : onelie , the false Christians , that is , the Antichristians , which bee the Papists , doe urge and require them , and glorie and vaunt of them , and none so much as they , nor anie like to them : and therefore this note ▪ or marke of Antichristianisme , touching Miracles , is verie evident , and most apparant amongst them . 2 Againe , this text of S. Paul sheweth , that this great Antichrist , ( who is the head of this Apostatical Church , which thus aboundeth with false and lying Miracles , and Wonders ) should sit in the Temple of GOD , that is , in the Church , namelie , amongst such as professe Christ , and Christianitie , and consequently , not amongst Iewes , Turkes ▪ and other Infidels of the world . For S. Paul is not wont to call anie Infidells , The Temple of God : but , to Christians onely , and such as professe Christ , and Christianitie , hee applieth , and giveth this terme , saying unto them expreslie : Vos estis Templum Dei : Yee are the Temple of GOD : and againe , Templum Dei sanctum est , quod estis vos : The Temple of God is holie , which yee are . The Papists therefore are deceived who would have this place understood of a material Temple , which they suppose , Antichrist shall build at Ierusalem , to raigne in : & this they thus expound to shift it from their Pope of Rome , that hee might not bee supposed Antichrist : But what saith S. Hierome ? Antichrist ( saith he ) shall sit , in Templo Dei , id est , vel Hierosolimis ut quidam putant : vel , in Ecclesia , ut verius arbitramur : In the Temple of God , that is , either at Hierusalem , as some thinke , or in the Church , as wee more truly hold . So that the truer opinion , and righter exposition of these words , hee holdeth to bee this , that by the Temple , there is meant , not anie Temple at Hierusalem , but the Church of Christians , namelie , of such as professe Christ , and Christianitie . Yea , that conceipt of the Papists , whereby they suppose , that the Temple of Ierusalem , ( which now lieth wast , and ruinated under the dominion of the Turkes ) shall bee reedified , and builded up againe , S. Hierome reckoneth for a meere Iewish fable : And so doth Origen also . And indeed , after that the Temple was once destroyed by Titus & Vespasian , the rest of the Romans , ( according to the Prophesie of Christ , in Mat. 24. ) the vulgar translation ( which the Papists hold for the only Authenticke text ) in Daniel , chap. 9.27 . doth shew , that it is never to be reedified , but that it is to remaine in perpetual desolation , to the end : for the words are : Et erit in Templo abominatio desolationis , & usque ad consummationem & finem perseverabit desolatio : And there shall bee in the Temple , the abhomination of desolation , and unto the consummation and end , shall the desolation continue . And S. Hierome , interpreting it , speaketh yet more plainelie , saying : Vsque ad consummationem & finem mundi , perseverabit desolatio : The desolation shall continue unto the consummation , & end of the world . And so doth S. Chrysostome also declare : & Nazianzen also . Theodoret , Socrates , Sozomen , and Ruffinus also do likewise declare , that the Temple at Hierusalem , is never to bee reedified : for ( say they ) when Iulian the Apostata endeavoured to reedifie the Temple , to the end hee might falsifie ( if he had could ) the Prophecie , and preaching of Christ , concerning the said Temple : Our Saviour Christ , by fier , first , from heaven , and after out of the earth , and by a fearefull earth-quake , hindred this enterprise : thereby proving his Godhead , & the truth of his Prophesie : and shewing , that hee was not pleased as Sozemen saith , with the renewing of the Temple . Now how could Iulian the Apostata , by this action of his , and by this his attempt , in going about to reedifie the Temple , thinke to falsifie the words of Christ , and likewise the opinion of Christians in that time , touching this matter , unlesse Christ had taught , and the Christians in that time , had held and beleeved , that it was never to bee rebuilded , or reedified ? And therefore by the temple of God , wherin Antichrist shall sit , cannot be meant anie Temple at Ierusalem ( which is never to have anie rebuilding ) but the Church of professed Christians , over whom hee was to rule and raigne . Which thing is so evident , that besides S. Hieroms exposition of it , in that sort , Chrysostome also doth so expound it . Hee shall sit ( saith he ) in the Temple of God not in that Temple at Ierusalem , but in the Churches . And so the Greeke Scoliast also ( who usuallie reporteth word for word out of Chrysostome ) explaineth it , and saith likewise : That hee shall sit in the Temple of God , Ou ton en Hierousalem alla eis ecclesias tou The●u , not in the Temple at Ierusalem , but in the Churches of God. And so doth Theophilact also expound those words : That hee shall sit , not in the Temple at Ierusalem , but simplie in the Churches , & in every Temple of God. Yea , that not Ierusalem , but the VVhore of Babylon , namelie , the Papall , or Popish Citie of Rome , is the special place and seat , for the great Antichrist to raigne in , is before declared verie evidentlie , and at large out of the Revelation of S. Iohn , Chap. 17. So that all these Scriptures do well and rightlie accord together , and agree in this , that the grand Antichrist , is not to have his seate or place at Ierusalem , to raigne over , either Iewes , or Turkes , or other Infidells of the world , but at Rome speciallie , & generallie in the Temple of God , that is , in the churches of Christians , that is , amongst such as professe Christ , and Christianitie : All which ( as is apparant ) doth verie fitlie and fullie agree to the Pope of Rome . 3 Here then you may perceive , what manner of adversarie , or opposite , Antichrist is to bee supposed : ( for S. Paul saith of him , that hee is , ho Ant●keimenos , an Adversarie , or opposite ) namelie , that hee is not to bee supposed , anie open and professed enemie against Christ and Christianitie , but a mystical , secret , hidden , and disguised enemie , and such a one as shall outwardlie pretend to bee ( as S. Hierome sheweth ) the head , or chiefe of the Covenant , that is , a chiefe and principall friend of Christ , and Christianitie , and yet revera shall be an oppugner of him , and an abuser of his name , and of the name of the Church , to serve his owne wicked plots , and designes . And this is yet further hereby manifest , because this verie word Antichrist , is no where , throughout the whole new Testament , expreslie found , but only in the Epistles of S. Iohn : where S. Iohn doth not call him an Antichrist , that openlie , & professedly , denieth , or oppugneth Christ , but such as in his time were , Cerinthus , Ebion , and the like , who making profession of Christ , outwardly , and in words , doe neverthelesse hold , teach , or preach , false , erronious , or heretical doctrins , & opinions . Agreablie whereunto , S. Hillary also speaketh , saying , It is the propertie of Antichrists name , to be contrary unto Christ : This is practised ( saith he ) under the opinion of counterfeit pietie . This , under a shew of preaching the Gospel , is practized , that our Lord Iesus Christ may be denied , vvhilest hee is thought to be preached . And so also testifieth S. Hierome , saying : Antichristus est , quisquis sub nomine Christi ea docet , quae contraria sunt Christo : Hee is Antichrist , vvhosoever teacheth under the name of Christ , those things that bee contrary unto Christ. And therefore you must ever remember , to observe a difference betweene Christian , Vnchristian , and Antichristian people , ( into which three sorts of People , all the people in the world may aptlie be divided ) . The Vnchristian people , be those that make no profession at all of Christ , or Christianitie : of which sort be Iewes , Turkes , and other Infidels of the world . The Christian people revera , and indeed , of which in this distribution , I speake , be those , that professe Christ , and beleeve in him , and addict themselves onelie to his religion , and the rules and waies of it , as it is described and set downe in the sacred and canonical Scriptures . The Antichristian people , be those that professe Christ in words , & in outward shewes , and semblance , but yet neverthelesse denie or oppugne him in deeds , or in doctrine , or in both . Whence is concluded , that neither the Turke , nor Mahomet ( as I said before ) nor anie of the rest of the Infidells of the world , can properly and according to the Scripture phrase and sense , bee tearmed Antichrists , or Antichristians , ( fith they make no profession of Christ at all ) but such are properly to be termed , Vnchristian , and not Antichristian people : and consequently it remaineth that Antichrist , and Antichristian people , bee onely to bee found within Christendome , and amongst those that professe Christ. And who these be within Christendome , is easily to be discerned : for , that the Pope of Rome and his followers , be this kinde of covert , masked , and disguised adversaries , and opposites to Christ , and that under the name and profession of Christ , his church , and religion , I thinke there is none but doth , or may verie readilie perceive . But would you know it further , and in some particulars ? For you must indeed , come to particulars with them , inasmuch as , otherwise , in general termes , and words , they will make great profession of Christ , and of the rights , honors , & prerogatives , to him & his Church , belonging , and yet in the meane time , in particulars , and indirectlie , and by consequent , they will oppugne him . Inasmuch therefore , as he hath the name of Antichrist chiefelie by reason of his opposition unto Christ ( in this covert and disguised manner : ) let us see , how that is verified in the Pope , and Papacie . For which purpose , let us consider our Lord Iesus Christ , as he is to be considered : namelie , in respect of his person , and in respect of his offices , committed to him from his Father . In respect of his person , he is both God and Man : in respect of his offices , he is a Prophet , a Priest , & a King , unto us : Now , in everie of these respects , doth the Pope and Papacie oppugne Christ. For , first , what a God doe they make Christ to be , when they preferre the Virgin Mary above him , and acknowledge authoritie in her to command him ? For thus they speake unto her : Iube natum , & Iure Matris Impera redemptori : & , monstra te esse Matrem . That is , Command thy Sonne , and by thy motherly authority command the Redeemer : and , shew thy selfe to be a mother . Is he God , and the creator and supreame commander of all things , that is thus made subiect to the authoritie and commandement of a creature ? But doe they not further oppugne his Godhead verie manifestlie , when they hold , that everie Priest of theirs , after breathing of a few words out of his mouth , can create and make Iesus Christ , his maker ? for so they say ( as is before shewed ) that , Sacerdos est Creator creatoris sui : The Priest , is the Creator or maker of his maker . Now then , is he a God , that can be thus made by men ? And what doe they else but oppugne his Manhood also , verie manifestlie , whilest they make his bodie to be multi-present , that is , present in manie places at one time ? For , they say , it is both in heaven , and in earth at once , yea in so manie places as their Masse is celebrated , or their Host reserved , at one and the selfe same time : which is contrarie to the nature and propertie of a true bodie , which we are sure Christ Iesus hath . Yea , as they hold his Body to be carnallie eaten in the Sacrament , with the bodily mouth , so doe they hold it also to be void of dimensions , and quantitie , and to be uncircumscribed , and invisible , and no way sensible : which is , likewise , as much , as to make him to have no true bodie at all . When , againe , they hold , that his bodie is made out of the substance of a peece of bread ( for , so much , that their verie word , of Transubstantiation , importeth ) which was , indeed , not so made , but of the substance of the Virgin Mary , doe they not verie cleerelie oppugne his humanitie , and the veritie of his bodie ? You see then , how they doe oppugne the person of Christ , both in respect of his Deitie and also of his humanitie , verie apparantlie . Let us now likewise briefelie consider , how they oppugne Christ , in his three offices , namelie , as he is a Prophet a Priest , and a King , unto us . The Prophecie of Christ ( whose voice and instruction , as of a Prophet and Teacher all-sufficient , we are commanded to heare and obey ) they oppugne : first , by teaching that the sacred and Canonical Scriptures , be imperfect and insufficient , for a Christian mans instruction and salvation , without their Traditions : secondlie , by adding , not onlie their owne Traditions , but the Apocryphal Bookes and Decretal Epistles also , to the Canon of the Bible , and stablishing them to be , of equall authoritie & reverence with the Canonical Scriptures themselves : thirdlie , by equaling also the determinations of their Popes , and the Decrees of their Councels , and Church , ( which they say , cannot erre ) unto the divine and canonical Scriptures ; they holding them to be as undoubtedlie the voice & oracle of the Holie Ghost , as anie thing is , which is contained in those Scriptures : fourthlie , not onlie in equaling , but ( which is more , and much worse , ) in preferring , magnifying , and advancing of their Pope and Church , and their authoritie , above the authoritie of the Scriptures : and therefore doth Silvester Prierias , Master of the Popes Palace , affirme , that Indulgences bee warranted unto us , not by the authoritie of Scripture , but by the authoritie of the Church and Pope of Rome , which ( saith hee ) is a greater Authority . Againe hee saith : Whosoever resteth not on the doctrine of the Roman Church , and Bishop of Rome , as the infallible rule of God , à qua , sacra Scriptura robur trabit & authoritatem , from which , the sacred Scripture draweth her strength and authoritie , hee is an Heretick . And so saith Eckius likewise : that , Scriptura nisi Ecclesiae authoritate , non est authentica : The Scripture is not authenticall , but by the authoritie of the Church ▪ and sundry such waies doe they oppugne the all-sufficient written word , doctrine , and instruction of Christ , our Prophet . His Priesthood they also oppugne , which consisteth chiefly in these two things : viz. in sacrificing himselfe once for all his people , upon the Crosse , to take away their sinnes : and , in making intercession for them . Now this his onely-propitiatory , and only-bodily , and all-sufficient Sacrifice , they oppugne by erecting of another Sacrifice in their abominable Masse : wherein they say , their Priests offer up Christ everie day , or often , and that in a bodily manner ▪ and this sacrifice so offered by them , they also say is propitiatorie , and taketh away the sinnes of men : which is most intolerably blasphemous against that sacrifice of Christ. His all-sufficient mediation and intercession they also oppugne , by making manie Mediators and Intercessors beside him : as namely the Virgin Mary , and other Saints and Angells , for whose intercession sake , they desire God to heare them , and to grant their requests . The Kingdome of Christ , the Papacie likewise oppugneth : for they will not suffer his Church to be ruled and governed by his owne Word , and by such orders , rules and lawes , as hee in his Scriptures hath ordained ; but according to the canons , rules and pleasure of the Pope , and according to his constitutions and ordinances . Yea , as for the lawes and ordinances of God , the Pope partly dispenseth with them , and partly abrogateth them , making them at his pleasure , of no effect by his constitutions , traditions , and devises : yea , hee taketh to himselfe , to be king and head of the whole militant Church , and all the authoritie to the head and king of the Church belonging , and that without anie warrant at all from Christ , like a notable traytor and usurper . For which cause it is , that he also destroyeth , so much as he can , all the good subiects of this kingdome of Christ , even his best Saints and servants , be they Kings , Princes , or whosoever . And thus you see , how he oppugneth Christ , everie maner of way , both in respect of his Person , and in respect of his Offices : and that not openly and professedly , but in a cunning , close , and covert manner , that is , in such a sort , as belongeth to Antichrist , and Antichristian people to doe . 4 It is further said in this Text , where Antichrist is described ; that , Hee shall be exalted above all that is called God , or that is worshipped . Observe , that he doth not say ▪ that he shal be exalted above God , but , above every one that is called God. For it is one thing to be God essentially , and another thing to be called God , or to have the name of God or Gods attributed to him . Who then be the men that be in Scripture , called God , or Gods ? It is evident that they be Kings , Princes , & other such like Rulers and Magistrates . Now it is manifest , that , above all these the Pope is exalted ; yea even above the Emperors themselves . for he claimeth a Supremacie above them all : taking upon him , to depose Kings , Princes and Emperours , and to give away their Kingdomes , Empires and Dominions at his pleasure . O damnable and intolerable pride in a Bishop : Did ever S. Peter ( whose successor he pretendeth to be ) thus detestably magnifie and exalt himselfe ? All the Christian world knoweth , that S Peter was of another and more humble spirit : not exalting himselfe above , but subiecting himselfe evermore unto and under the authoritie of Kings , Princes and Emperors , and taught all people likewise this duety of subiection and obedience . And so did S. Paul also . Yea all Bishops , and even the Bishops of Rome themselves , aswell as the rest , were , in ancient time , subiect to the Emperors ; and the Emperors commanded over them . The Emperors Writ ( saith Hierome ) caused the Bishops , aswell of the East , as of the West , to draw to Rome . This is ( saith Eusebius ) a copie of the Emperors Writ , whereby hee commandeth a Councell to be kept in Rome . Note that he saith , he commanded it . Yea hee so commanded a Councell , that Pope Leo himselfe excused his absence before the Emperour . The Emperor Constantine ( saith Sozomen ) sent out his Letters unto all the Rulers of the Churches , that they should all meete at Nice upon a day : Vnto the Bishops of the Apostolicke Sees , unto Macarius the Bishop of Hierusalem , and unto Iulius the Bishop of Rome , &c. VVee command ( saith Iustinian the Emperour ) the most holy Archbishops and Patriarchs of Rome , of Constantinople , of Alexandria , of Antioch , and of Hierusalem , &c. Seeing then , that all Bishops , and even the Bishop of Rome , aswell as the rest , were in ancient time , subiect to Kings , Princes , and Emperors , as to the higher powers , so ordeined of GOD , over them : What monstrous pride is it now , in the Bishop of Rome , so highly to magnifie and advance himselfe , as to claime and arrogate to himselfe , a Supremacie and authoritie over them all ? Insomuch that it is registred of him in his owne Records , that hee is so manie times greater then the Emperor , as the Sunne is greater then the Moone . Is it not then , high time and more then time , for all , to renounce and to be ashamed of such an unholy Father , whose pride , by no pretences , can be excused , and is so superlatively ill , as that it is unmatchable ? 5 For , indeed , long before this his usurping and taking to himselfe a Supremacie over all Kings , Princes , and Emperors , to whom of right and duetie he ought to be subiect , did his pride appeare , and shew it selfe , in taking upon him a Supremacie over all Bishops and Patriarches , who were his equals : so that he would be called Vniversal Priest , or Vniversal Bishop , chiefest Bishop , & head of the whole universal Church of Christ upon earth , and by other such like loftie and supereminent titles . And yet when Iohn , the Patriarch of Constantinople , affected that title , of Vniversal Bishop over all , you may remember , what Gregory himselfe , the then Bishop of Rome spake , namely thus : I speake it confidently , that vvhosoever calleth himselfe the universal Bishop , or desireth to be so called , he is , in that his Elation , the forerunner of Antichrist , because in that his pride , he setteth himselfe before others . Againe , he saith : None of my Predecessors , Bishops of Rome , ●ver consented to use this ungodly name : No Bishop of Rome over tooke upon him , this name of singularitie : vvee the Bishops of Rome , vvill not receive this honour , being offered unto us . Againe , writing unto Eulogius , hee saith thus : Behold even in the preface of your letter , you have written the word of a proude appell●tion , naming mee the universal Pope , notwithstanding I have forbidden it : I beseech your holinesse to doe so no more : For whatsoever is given to any other above reason , the same is taken from your selves . Yea , it is further recorded even in Gratian himselfe , that , The Bishop of Rome may not bee called universal Bishop . Here then you may perceive , how shamelesly , the Popish Church abuseth some places of Scripture , wresting them , for the maintenance of this their Popes claimed Supremacie and universalitie over all Bishops , and the whole Church of Christ. As first , they alledge that saying of Christ to Peter ; where ( after that Christ had demanded of his Apostles : VVhom doe yee say that I am ? and that Peter had answered in the name of them all , saying , Thou art Christ the Sonne of the living God ) : Christ said unto him : Blessed art thou Simon the sonne of Ionas , for flesh and bloud hath not revealed this unto thee , but my Father vvhich is in heaven : And I say unto thee , Thou art Peter : and upon this Rocke vvill I build my Church : and the gates of hell shall not overcome it : And I will give unto thee , the Keyes of the Kingdome of heaven : and vvhatsoever thou shalt binde on earth shall be bound in heaven , and vvhatsoever thou shalt loose on earth , shall be loosed in heaven . Howbeit , first , you must be put in mind , that the confession which Peter here made , of Christ to be the Sonne of the living God , was likewise the confession and acknowledgement of the rest of the Apostles , aswel as of Peter : so that Hee for his part was , therin , but as the Mouth of the rest , or like the Foreman of a Iurie , pronouncing that verdict and confession for them all . For which cause also , the Keyes of the Kingdome of Heaven , and the power of binding and loosing of sinnes , bee there promised to be given to Peter , not as to him alone , but to him as bearing and representing at that time the person of them all . For , that Peter at that time , represented the person of them all , is manifest , by these reasons . First the question was demanded , not of Peter alone , but of the rest of the Apostles aswell as of him , ( for the words be not in the singular , but in the plural number : Vos autem quem me esse dicitis ? But VVhom doe yee say that I am ? ) and consequently , the answer that was given , must consonantly thereunto , be supposed to be the answer of them all . For it were a verie uncivill and unseemely part , beside undutifull , if the rest being demanded and asked the question aswell as Peter ; should give no maner of answer to their Lord and Master demanding it of them . Which they must needs be held guiltie of , unlesse their answer be taken to bee included , and comprehended in that answere of Peter . Secondly , when this promise made to S. Peter , came to bee performed , it was performed to them all alike : as you may see in that place of Ioh. 20.22 , 23. where that promise was performed , and accomplished . Which also sheweth , that the promise made to S. Peter , was not made as to him alone , but to him , as representing at that time the person of them all . For the promise , and the performance of that promise , must of necessitie have coherence , and bee made to agree together , as most aptlie and rightly expounding one an other . And according hereunto , doe the Ancient Fathers likewise expound it : Origen saith : This saying of Christ to Peter ( I will give unto thee the keyes of the Kingdome of heaven ) is common also to the rest of the Apostles : and the words that follow , as spoken to Peter , bee also common to them all . Again he saith : Shall we dare to say , that the gates of hell shall not overcome onely Peter ? and that the same gates shall prevaile against all the other Apostles ? And againe hee saith : If wee speak● the same thing that Peter spake , wee are become Peter , and unto us it shall bee said : Thou art Peter : for hee is a Rocke , whosoever is the disciple of Christ. And againe hee saith : If thou thinke that the whole Church was builded only upon Peter : what wilt thou then say of Iohn , the son of Thunder : and of everie of the Apostles ? Cyprian speaketh in like sort , upon these words of Christ to Peter . In the person of one man ( saith hee ) the Lord did give the Keies to all the Apostles , to signifie the unitie of them all : for verilie the rest of the Apostles , were the same that Peter was , endued with equal f●llowship both of honour and power ; But hee did begin with unitie , that is to say , with one , that thereby it might be signified , that there is but one Church of Christ. In like sort doth S. Augustine expound it , saying : VVhen they vvere all asked , Peter alone maketh the Ansvver : and it is said unto him : I vvill give unto thee the Keies of the kingdome of heaven : as though hee alone had received authoritie to binde and to loose : whereas HE had spoken THAT , for them All , and received THIS , as representing , or bearing in himselfe the person of unitie . And againe hee saith : If there were not a mystery of the Church in Peter , The Lord would not have said , I will give to thee the Keyes of the Kingdom of heaven : for if this were said onely to Peter , then the Church hath them not : And if the Church hath them , then when hee received the Keyes , hee signified the whole Church . So likewise testifieth S. Hierome : Yee will say ( saith hee ) that the Church is builded upon Peter : hovvbeit in another place , the same thing is done upon all the Apostles : and all receive the Keyes of the Kingdome of heaven , and the strength of the Church , is founded equally upon them all . Beda doth likewise so expound it , saying thus : The power of binding and loosing , notwithstanding it seeme to bee given onely to Peter , yet , without all doubt , wee must understand , that it was given also to the rest of the Apostles . Haymo doth also so affirm : This authoritie ( saith hee ) the Lord gave not onely to Peter , but also to all the Apostles : because Peter expressed the faith of all the Apostles , when he said , Thou art Christ , the Sonne of the living God : So that vvhat the Lord said to Peter , he said unto all his Apostles : as appeareth , Ioh. 20.23 . where hee saith thus unto them all alike : VVhose sinnes yee remit , they are remitted unto them : and whose sinnes yee reteine , they are reteyned . Wherefore the Keyes , whereby the Kingdome of heaven , is opened and shut to sinners , and the power of binding and loosing sinnes , appeare to be , no more specially , or principallie given to Peter , then to the rest of the Apostles , but they all received that power & athority , equally , & alike . And here withal you may perceive , that the verie person of Peter , is not the Rocke , or foundation , whereupon the Church of Christ is builded ( for then , upon the death of Peter , the church , for want of a rocke or foundation , to uphold it , would have come to ruine ) but it is Christ Iesus himselfe ( whom Peter there , for himself , & in the name of the rest , confessed ) that is the Rocke , and foundation , to support and uphold the Church , and whereupon it is builded . For so also doth S. Paul expound and declare it , saying in precise termes , thus : Other foundation can no man lay , then that vvhich is layd alreadie , vvhich is Iesus Christ ▪ where you see , that hee expresly affirmeth , the Church to have no other foundation , but Christ onely . And in another place , hee also calleth Christ Iesus , the Rocke , in expresse termes : for he saith : That Rocke was Christ : yea , and Christ himselfe saith : Hee that heareth my vvordes , and doth them , is the vvise man , that buildeth his house upon the Rocke , What better expositors then these would you have , to expound and declare these words ? By the Rocke then , not Peter , but Christ is to be understood . Yea , howsoever Christ spake in the Syriacke tongue , using the word Cepha , in both places , yet in the Greek text , ( which taketh away all ambiguitie , & declareth the verie true sense of those words ) as also in the latin translations , there is a cleer & expresse difference , and distinction made , inter Petrum , & Petram , betweene Peter , and the Rocke : for the words bee not , as you suppose : Thou art Peter , and upon thee vvill I build my Church : but thus : Thou art Peter , and upon this Rocke I will build my Church : that is , upon my selfe , whom thou hast thus confessed to bee the Messias , or Christ , the Sonne of the living God , will I build my Church . So that howsoever the Church is builded upon Christ , and such faith in him , and confession of him , as S. P●●er had , and delivered , yet it is not builded upon the person of S. Peter , as is apparant . And so also doth S. Augustine teach and expound those words : Thou art Peter ( saith hee ) and upon this Rocke vvhich thou hast confessed , upon this Rocke vvhich thou hast acknowledged , in saying ( Thou art Christ , the Sonne of the living God ) I vvill build my Church : that is upon my selfe , being the Sonne of the living God. I vvill build my Church : I vvill build thee , upon mee , and not mee upon thee . For men , vvilling to build upon men , said , I hold of Paul , I of Apollo , and I of Cephas , that is , of Peter : but others , that would not build upon Peter , but upon the Rocke , said , I holde of Christ. Be not these things , then verie plaine and evident ? It is true , that in the numbring of the names of the Apostles , Peter is reckoned , first : but as they could not all be reckoned at once , but that of necessitie , some must bee reckoned before the other , so Theophilact telleth you the reason of it , to bee , namely , because hee , and Andrevv his brother , were the first , that were called by Christ , to the Apostleship : as is , indeed , manifest , in Mat. 4.18 , 19. &c. And therefore doth S. Ambrose also acknowledge , that Paul was not interiour to Peter , or to anie of the rest of the Apostles ( that went before him ) in Dignitie , but in Time. And in his Booke De Incarnat . Domini cap. 4. hee affirmeth , the Primacie of Peter , to bee Primatum confessionis &c. A. Primacie of confession verely , but not of honour : a primacie of faith , but not of Degree . And likewise doth S. Augustine say of him , that hee was ordine primus , the first , in order or reckoning . Although then , Peter bee granted to have a Primacie , yet you see what manner of Primacie it was , & that it was not anie King-like , or Emperour-like primacie , but a Primacie onelie of order , or of Excellencie in other respects . For Christ Iesus himselfe , when the Apostles contended for a Maioritie , one over another , sheweth directly , that they might not expect to raigne , or beare Domination , one over another , although they saw Kings and Princes , to doe so over the people of those nations that were subiect to them : Vos autem non sic : Yee may not doe so . Agreeablie whereunto , S. Cyprian also hath told us , that Christ gave to all his Apostles the same , or , equal authoritie : And againe hee saith , that Peter tooke nothing proudlie upon him , as to say , That hee had a Primacie , whereby others that were his after-commers , should bee obedient to him . And so likewise testifieth the Greeke Scoliast of him , saying thus : Behold hovv hee doth all things vvith common consent : And further , hee saith of him : that hee did nothing Archicos , that is , Imperiously , or with Commanding authoritie : Much lesse did hee anie thing , Monarchicos , that is , like a Monarch , or King over all . So that Peter had no more primacie , in respect of anie Legal , Princely , or Monarchical authoritie over the rest of the Apostles , then the rest had over him : nor was anie more the Rocke , or foundation of the Church , then the rest were . Yea , when S. Paul sheweth , that the Church is built upon the foundation of the Apostles , and Prophets , Iesus Christ himselfe , being the chiefe Corner-stone : and when it is likewise said in S. Iohn , to haue tvvelve foundations , and in them , the names of the Lambes tvvelve Apostles : It is by both those places verie apparant , that Peter , by being a foundation , hath therein , no more preeminence , or prerogative then the rest , inasmuch as the rest bee there expresly said to bee foundations , as well as hee : The Church being founded , aswell upon the rest of the Apostles , as upon Peter : and the strength of the Church , being equally builded upon them all , as S. Hierome hath also before affirmed . But then secondly , they alledge , Luk. 22.31 , 32. where Christ saith thus unto Peter : Symon , Symon , behold , Satan hath desired you , to vvinnow you as vvheat : But I have prayed for thee , that thy faith fayle not , therefore when thou art converted , strengthen thy brethren . In which words , Christ foreseeing , how Satan would sift and shake them all , but especiallie Peter ( who by thrice denying him , and forswearing of him , was to fall more grievouslie , and dangerously then the rest ) therefore telleth him , that hee had praied for him especiallie , that his faith faile not , that is , ( as Beda expoundeth it ) That after hee vvas fallen by denying Christ , hee might rise again by repentance : and being so raised up to repentance , by Gods special grace , and Christs prayer , hee might bee afterward able , even by his owne example and experience , to comfort & strengthen others , in the like case . S. Chrysostome likewise so expoundeth it : Oravi pro te ne deficeret , fides tua , hoc est , ne in fine pereas : I have prayed for thee , that thy faith fall not , that is ( saith hee ) that thou finallie perish not . Againe , hee sheweth you the true cause , why Christ did there so speciallie mention Peter by name : If ( saith hee ) Satan desired to sift the miall , vvhy did not Christ pray for them all ? It is evident , as I said before , that to touch him the more deepely , and to shevv his fall to bee farre more grievous , then anie of the rest , Christ turned his speech to him in particular . Againe he saith thus : I have praied for thee particularly , that thy faith faile thee not . This Christ spake , to touch Peter the more vehemently , signifying , that his fall should be much fouler , then of his fellovves , and therefore that hee needed the more helpe . This text then sheweth a greater weaknesse in Peter , and a greater danger towards him , then toward the rest , and from whence it was , that hee had his strength and stabilitie , whereby hee was kept , that hee did not utterlie perish , in that his so grievous and dangerous a fall : but it is far from proving or intending , anie Monarchical , or Princelie rule or authoritie in him over the rest : It hath no such scope , purpose or meaning in it . And here also is answered the third Text they cyte , of Ioh. 21.15 , 16 , 17. where Peter having formerly denied Christ thrice , and yet having his sinnes forgiven him ( and therefore being bound to love Christ , more then the rest , because more was forgiven him ) Christ thrice requireth of him , to manifest and declare that his greater love , by so much the more diligenter feeding of his Sheeepe : for this is the verie drift , true scope , and meaning of Christ , in that place . As S. Cyrill doth also declare in these wordes : Because Peter ( saith he ) being enobled , from Christ himselfe , with the name of the Apostleship with others , did thrice deny Christ , in the time of his passion : now by right is required of him , three confessions of his love : that three denials , might be countervayled , and recompensed , vvith an equal number of confessings , &c. Christ asked of him vvhether he loved him , more then the rest did ? for he that had experience of the greater clemency of the Lord towards him , ought of right to be affected with greater love : for although generally all the Disciples were stricken vvith great feare , vvhen the Lord vvas betrayed : yet the fault of Peter vvas greater then of the rest : vvho so denyed Christ in so short a time . Because therefore hee obteyned remission of sinnes by greater clemency of the Saviour : greater love of right is required of him : for he to vvhom more is forgiven , ought more to love . S. Augustine also , upon this Text likewise , inferreth , saying : Let the duty of love be , to feed the Lords flocke . And Chrysostome likewise saith : Ter interrogat &c. Christ asketh thrice , and he alwayes commandeth the same thing : that hee might shew how great care he hath of his sheepe , and that the feeding of them is the greatest argument of love . To the like effect speake other also of the ancient Fathers : declaring that , the speech of Christ to Peter , touching the feeding of his sheepe , belongeth not onely to Peter , but to all Bishops , Pastors , and Ministers of the word also . Wherefore S. Basil saith thus : Christ said unto Peter ; Lovest thou mee ? Feede my sheepe . And in like sort unto all Pastors , and Doctors hee gave the same power : a Token vvhereof is this , that they doe All equally binde and loose , aswell as Peter . In like sort speaketh againe S. Augustine , saying : The vvords of Christ , Lovest thou mee ? and , Feed my sheepe : vvhen they are spoken unto Peter ; they are spoken unto all . And so witnesseth S. Ambrose also , saying : Our Lord said unto Peter , Feede my sheepe : vvhich sheepe and flocke , not only Peter then received , but he receiveth the same together vvith us : and all vvee have received the same together with him . So that Peter , neither in respect of feeding the flocke of Christ , nor in anie other respect , can be shewed to have , or to have exercised anie imperious or Princely primacie , or Monarchical superioritie , over the rest of the Apostles , but was , in respect of rule , power , and authoritie , equal with the rest , & the rest with him . And this also further appeareth , by the verie Commission it selfe ( if you look upon it ) which was given to them , when they were sent out into all the world : for therein , is no more principalitie , power , or authority given or appointed to the one , then to the other . But now here , lastly observe withall , that they be the Keyes of the Kingdome of heaven , ( and not of Earthly kingdomes ) which Christ hath committed to his Ministers . So that neither Excommunication , nor anie other power of the Keyes ( be it never so lawfully or iustly administred or executed ) is of force , to depose anie man from an earthly kingdome , though it be of force , being rightly used , to seclude a man from the kingdom of God , if he repent not . And therfore here I must crave leave to tell you ; that most wickedly & intolerably , hath the Pope of Rome abused excommunication and the power of the Keyes , whilst he hath used them for the pulling down of Kings and Princes from their Thrones , and thereupon hath moved subiects to revolt from their Soveraignes , & to rebell against them . Is not this sweet doctrine , and an holy religion , that upon no warrant at all , yea contrarie to the rule & commandement of God , shall presume to perswade subiects , to rebell against their lawfull Soveraignes , because forsooth , the Pope hath excommunicated them ? For consider well the matter . First , it appeareth that the Pope is no Minister at all of Christ , but the verie Grand Antichrist ( as this Booke cleerely manifesteth ) and hath therefore no authoritie from Christ , to excommunicate anie Christians at all , much lesse to excommunicate Christian Kings and Princes . But secondly , if he had that authority , & that Princes were excommunicated by him , yet is excommunication of no force ( be it never so rightly done , or , used ) to dissolve the duetie and allegeance of anie subiects , or to depose from earthly kingdomes : inasmuch as excommunication , and the whole power of the Keyes ( as is here apparant ) stretcheth onlie to the Kingdome of Heaven , and not to earthly Kingdomes . I know they alledge , that we are to account an excommunicate person , as a Publican or Heathen . What of this ? Admit , if you will , that hee were thereby , become actually , and in all respects , a very Heathen : yet I pray tell mee ; be not Heathen Kings Kings , aswell as those that be Christian ? Yea , were they not , manifestly , Heathen Kings and Princes , whom neverthelesse S. Paul , and S. Peter also , commanded obedience and subiection to be yeelded unto ? Were not all those , Heathen Emperors likewise , to whom the first Christians that lived under their persecutions , were neverthelesse obedient ? You see then , that if it were so , that excommunication did ( as it doth not ) make a christian King to become a verie heathen King in all points and respects , yet still neverthelesse hee remaineth a King , and consequently is still to be honoured and obeyed , as a King , of all his subiects . They alledge secondly , that the familiars and wonted companions of a man excommunicated , are to withdraw their companie from him , to the end hee may be ashamed of his sinne , and so be brought to repentance : but doth this inferre , that therefore subiects may or ought to withdraw their obedience and allegeance from their King ? No such matter . For subiects cannot be termed or held , for familiars or companions to those Kings and Princes under whom they be , but the Kings and Princes of other Nations , and such as be forreiners , if anie . If the Father be excommunicated , though others withdraw their companie from him , to the end hee may be ashamed of his sinne committed , yet may not his sonne , that oweth special dutie to him as to his father , therefore withdraw his duetie and obedience . For though excommunication make him , as an Heathen and a Publican , yet it maketh him not , no father , but hee still remaineth a father as he was before : and therefore of all his children , is to be reverenced , honoured , and obeyed , as a father . So likewise if the Husband , be excommunicate , and that others therefore are to withdraw themselves from him , yet neverthelesse hee still remaineth an husband , and consequently whatsoever others doe , his wife , that oweth him special duetie and respect , is not to withdraw her duetie and obedience , but is still to performe it unto him , as to her husband . If the Master be excommunicate , and that others therefore doe withdraw their companie from him ; yet is not his servant to withdraw his duetie and service from him : for notwithstanding excommunication hee still is and remaineth a Master to his servant ; and consequently notwithstanding excommunication , he is still of all his servants to be obeyed as a Master . In like sort , if a King be excommunicate , and that therefore other Kings and Princes , and such as owe him no subiection , doe withdraw themselves from him , yet may not his owne subiects , withdraw their subiection , duetie , and obedience : inasmuch as notwithstanding excommunication , hee still is , and remaineth a King , to his subiects , and consequently is of them , still to be honoured , and obeyed , as their King. But so as the Pope may serve his owne turne , and erect and stablish to himselfe , a Throne and Kingdome upon earth , above all Kings , Princes , and Emperors of the world , ( which is the chiefe , or onely marke , he shot at ) what careth hee , what , or whom , or how he doth abuse , be they Kings , or subiects , or whosoever . Yea , it is too well knowne to the world , that some of his Cardinals , Priests , and Iesuites , have been so monstrous , as to perswade subiects to lay violent hands upon , and to murther their owne Soveraignes , accounting it , forsooth , to be a matter meritorious , to commit such abominable and lothsome villanie , in their pretended Catholicke , but indeed most divellish and Antichristian cause . If anie make doubt hereof , let Parry , Ballard , Babington , and sundrie others executed in the late Queene ELIZABETHS dayes , be witnesses hereof . And let also that late most execrable plot and intention of theirs , to blow up the Parliament house in England , and all that should be in it , with Gunpowder , likewise beare witnesse hereof to all posterities . How then can such a Religion , which under colour of being Catholike , and under pretence of a Catholike cause , ( when neverthelesse it is nothing so , but the cleane contrarie ) alloweth , warranteth , commandeth and commendeth rebellion , treason , and murther of Christian & Protestant Kings and Princes , and their people , as a matter good and meritorious , be , but most detestable and damnable ? And what can the Pope , being the approver , allower , and chiefe , in this businesse , and for whose sake all this is done , be , but the Grand Antichrist ? Where also you may further understand , that the Popish Priests , Iesuites , and the rest of that order , being ( as they are ) no Ministers of Christ , but of Antichrist , can therefore give to none of you , anie absolution or remission of your sinnes , but doe rather augment , enlarge , and increase your sinnes so much the more , ( as they must needs ) by such your unlawfull resorting to them . So that hereafter ye shal doe well , to forbeare , and leave off your Eare-Christ , or , Auricular Confession to them : which hath also no commandement , or institution from Christ , but is onely an humane devise , whereunto none is necessarily tied . Which thing is so cleere that their owne Canon Law affirmeth : that , It vvas taken up onely by a certaine Tradition , and not by any au●horitie of the Old or New Testament . Panormitan likewise saith : That opinion of the Canon Law , greatly pleaseth him , because he findeth no manifest authoritie , that ever God , or Christ , commanded us to confesse our sinnes to a Priest. And Rhenanus , and , Erasmus , also , affirme , that Christ ordeined it not . M●ctarius Bishop of Constantinople , upon an accident that fell out at Confession , put it cleane downe in his Church : and the Bishops of the East did the like in theirs . Which those godly ancient Bishops would never have done , nor lawfully could have done , if it had beene Gods owne ordinance and institution . As for the confession of sinnes which they made , that came to be baptised of S. Iohn Baptist ; it was voluntarie , and publike , and no private , or , auricular confession : and so was also their confession , voluntarie and publike , and not secret or auricular , which is mentioned in Acts 19. It is true , that S. Iames saith : Confesse your faults one to another , and pray one for another , that yee may be healed . But this no more tyeth you to confesse your faults , or sinnes , to a Priest , then to another man : yea , it no more tieth you ( if yee well observe the words ) to confesse your sinnes to a Priest , then ●t t●eth a Priest to confesse his sinnes to you : for by these words ▪ Christian● bee charged to confesse their sinnes one to another : as they be likewise there charged , to pray one for another . I grant , that in the ancient Church , such as were publike offenders , did , for those their open and publike offences , publike pennance , by publike and open confession of them , in the Congregation , with sorrow for the same , and asking forgivenesse first of God , then of the Church or congregation which they had so offended : After which publike confession , and pennance , and satisfaction so made to the Church or Congregation , where the offence was committed , they were againe reconciled , and received absolution by a publike pronouncing of it upon that their repentance declared . Which kinde of publike confession , and open pennance , and absolution thereupon , is also observed in the reformed & Protestant churches . But this no way serveth to prove your private , secret , and auricular confession ; yea it rather maketh against it , because this was publike . Yet if anie thinke , that a private confession to a Minister of Christ , is , sometime , and in some cases , convenient and meet to be used : the Protestants in their learned and godly workes , against the Papists , have told you , that they doe not dislike it , but well allow and commend it , so often as burthen of conscience oppresseth anie man , for anie sinne by him committed , to utter those his griefes , and confesse his sinnes which wound him so sore , either to anie faithfull Minister of Christ , or to anie other skilfull , godly , and discreet Christian whosoever , thereby to receive helpe , remedie , and consolation . Caietan himselfe , though hee like well , with us , of a voluntarie confession which is not forced or commanded , yet expressely denieth this Popish manner of Auricular Confession to be of Christs institution . And indeed the Ministers of Christ may verie well pronounce absolution or forgivenesse of sinnes upon a free and voluntarie confession , though they binde not men , by a law of necessitie , at certaine times of the yeare , to make such a confession unto them , as is used and urged in the Papacie , after a tyrannical manner . This Christian , moderate , and allowable course , doe the Protestant Ministers hold , in their receiving of anie Confessions : as also they forgive not sinnes absolutely , and at pleasure , but onely ( as is before said ) ministerially and declaratively , and with a limitation , viz. so as they have a right and lively faith , and a true repentance , to whom they pronounce their absolution . But to proceede , and to shew how the other words in the Text , be also verified in the Pope : whilest he taketh upon him to forgive sinnes , as fully & absolutely as God himselfe : whilest he taketh upon him to depose Kings , and to dispose of their kingdomes at his pleasure : whilest he taketh upon him , not onely to order and dispose of earthly kingdomes , but also to rule and order the whole Church of God upon earth , at his owne will : what doth hee else , but sit in the Temple of God , as God , and so shew himselfe as if be vvere God ? yea , whilest he advanceth himselfe , above all Bishops , Kings , Princes , and Emperors of the World , and above all general Councels also , so that hee will not be censured or controlled by anie of these , or by anie of their lawes or constitutions , and ( which is yet more ) whilest hee advanceth himselfe even above the divine Scriptures then selves , dispensing with them at his pleasure : what doth he else , but so carrie himselfe as if he were God , or rather above God ? But , againe , what doth he else but sit in the Temple of God as God , and so shew himselfe as if he were God , whilest he ruleth and raigneth in mens consciences , like God , yea or rather above God himselfe ? for common experience sheweth , that the men and women that be under his subiection , and of his Church and superstition , be more devoted , and more regardfull , to know and obey his will , and his ordinances , and constitutions , then they be to know and obey God , & his word , and commandements . It is then verie evident that the Pope , is , at the least , as a God unto them , and that upon him they as confidently relie , as upon God himselfe , affirming and supposing him to have an infallibilitie of iudgement , and such a special direction by the Holy Ghost , as that he cannot possibly erre , in anie thing he teacheth , decreeth , or determineth . Yea doth he not sit in the Temple of God as God , & so shew himselfe as if he were God , when he not onely taketh upon him , the proper and peculiar powers , honours , preeminences , rights , and authorities , belonging unto God , as is before declared , but even the verie title and name also of God ? For , with a verie bould face , hee acknowledgeth himselfe to be called God , urgeth the title , and challengeth it : and further , they say of him , that he is , Dominus deus noster Papa , Our Lord God the Pope . And doe not also these Verses , dedicated to him , and accepted of him , sufficiently declare the same ? Oraclo vocis mundi moderaris habenas , Et meritò in terris crederis esse Deus . That is , By Oracle of thy voyce , thou rul'st and govern'st all , And vvorthily a God on earth , men deeme and doe thee call . 6 But S. Paul proceedeth , and saith thus : Remember yee not , that vvhen I vvas yet vvith you , I told you these things ? and novv yee knovv , vvhat vvithholdeth , that hee might bee revealed in his time : for the mysterie of iniquitie alreadie vvorketh : only bee vvhich novv vvithholdeth , shall let , untill hee bee taken out of the vvay , and then shall that vvicked ( or , lavvlesse ) ●an bee revealed . Here hee sheweth , what it was that did withhold and keepe backe Antichrist , that hee did not appeare in his colours , in those times of the Apostles : albeit , the Mystery of that Iniqui●y was not then altogether idle , but was even then a working , in such close manner as it could . This same , To chatechon , vvhich vvithholdeth , and letteth , and hindereth Antichrist , that hee could not then appeare , was the Romane Empyre , as Tertullian , Chrysostome , Augustine , Hierome , and others doe expound it . For so long as the Romane Empyre stood in his full and florishing estate , Antichrist could not rise to that his power and height . And therefore that Antichrist might appeare , and shew himselfe in his glorie and greatnesse , it was requisite , that the Emperour of Rome , should give place and depart from that Cittie , where the seate of the Empyre then was , that so the Pope might possesse it , and make it his seat : according to that prophesie in the Revelation of S. Iohn before mentioned : where it is foretold , that , that great City of Rome , was to become the head and Metropolitan Citie , for the Antichristian Kingdome . And the issue and event hath shewed it selfe answerable . For the Emperor Constantine , removed and translated the seat of the Empire , from Rome in Italy , unto Bizantium , ( otherwise called Constantinople ) in Greece : and after that began the Emperors , by little , and little , to loose their right in Italy : so that at the last , Rome , the ancient seate of the Empyre , with a great part of Italy , fell into the Bishop of Rome his hands : and now , and for the space of manie hundred yeares , hath the Bishop of Rome , otherwise called the Pope ( & not the Emperour ) there had his seate . This is so evident , as that it needeth no further declaration . Wherefore to goe forward , S. Paul saith : that , The comming of Antichrist , shall bee by the vvorking of Satan , vvith all povver , and signes , and lying vvonders , and in all deceivablenesse of unrighteousnesse , amongst them that perish , because they received not the love of the truth &c. This is before shewed , to agree verie fitly to the Kingdome of Poperie . For who boast so much of Miracles , as they ? And yet , even touching the Miracles in their Legends , Claudius Espencaeus himselfe saith : No Stable is so full of dung , as their Legends are full of fables . Canus also taxeth , even Gregories Dialogues , and Bedaes Historie in this point . And Caietan further taxeth , as uncertaine , the Miracles done , even by those that bee the Canonized Saints in Poperie . Why then will they still bee so credulous , as to beleeve their Miracles , to obiect them , or to rely upon them ? For if you doubt of the reall bodily presence of Christ in the Sacrament , they will tell you , that it hath beene confirmed by Miracle . If you doubt of Purgatorie , and whether Masses , Trentalls , Praiers , or such like , do the Soules of the dead anie good , they will also tell you of a Miracle , or of some strange Vision , Revelation , or Apparition of some dead person , to prove the same : And so ( to comprehend all in few words ) for the confirmation of their whole religion , they will tell you strange tales of Miracles , Apparitions , and wonders , wrought by their Popes , Priests , Iesuites , Monkes , and other their supposed holy men , and holy women of their religion . Howbeit , God himselfe hath herein given us a good rule , and direction , saying thus : If there arise among you , a Prophet , or a Dreamer of Dreames , and give thee a signe or vvonder ( and the signe , and the vvonder , vvhich hee hath told thee , come to passe ) saying : Let us goe after other gods , vvhich thou hast not knovvn , and let us serve them : thou shalt not hearken to the vvords of that Prophet , or unto that Dreamer of dreames : for the Lord your God proveth you , to knovv , vvhether you love the Lord your God , vvith all your heart , and vvith all your soule : yee shall vvalke after the Lord your God , and feare him , and shall keepe his commandements : and hearken unto his voyce , and yee shall serve him , and cleave unto him : But that Prophet , or , that Dreamer of dreames , hee shall bee slaine , because hee hath spoken to turne you avvay from the Lord your God , ( vvhich brought you out of the Land of Egypt , and delivered you out of the house of Bondage ) to thrust thee out of the vvay , vvherein the Lord thy God commanded thee to vvalke . Wherby we are admonished , that if anie Miracle be wrought , or wonder done , to leade a man out of the right way from God , and his religion , or for the confirmation of anie Idolatrous , erroneous , or false religion , or of anie point of Error , or Vntruth : wee must not regard it , or bee moved by it . And therefore wee are first to examine , whether that point of faith , and religion , which in these daies , is so attempted , or intended to bee proved by Miracle , or Wonder , bee consonant and agreeable to the word of God , delivered unto us in the holie and Canonical Scriptures : For , if it be not found to bee thereby warranted , the Miracle , or wonder , wrought for the confirmation of that untruth , must beare no sway with us , how great soever it seeme , but must be reiected , as here you see . And this is one cause , amongst the rest why they bee called , Lying Miracles , and wonders , which are done in Poperie , the Antichristian Church , because they bee done to this end , to maintaine lyes , and lying doctrines , and an untrue and false religion : whereby they deceive men , and bring them , first to Impietie , and misbeleefe , and afterward to utter ruine and destruction . 7 For as this Antichristian Poperie was to prevaile , by the subtiltie , and deceiveablenesse therof , and by the working of Satan , and by the lying miracles and wonders that be therin : so S. Paul further sheweth , amongst vvhom it should prevaile , namelie , Amongst them that perish , because they received not the love of the truth , that they might be saved : and that therefore God did sent them strong delusion , that they should beleeve lyes : that they all might be damned , vvhich beleeved not the Truth , but had pleasure in unrighteousnesse . In which words you see , first , the cause and reason , which God had to punish the world , with this great plague of Antichristian Popish blindenesse , namely , the neglect and contempt of his Word and Gospell , and their preferring mens traditions , doctrines , lies , and devises , before his truth in his Scriptures contained : For ( saith he ) because they received not the love of the Truth , that they might bee saved ; therefore it is , that Satan with his fraudes and deceiptfull practises , should so prevaile among them . Againe hee saith : And therefore shall God send them strong delusion , that they should beleeve lyes , that they all might be damned vvhich beleeved not the truth , but had pleasure in unrighteousnesse . Observe here well , that hee calleth it ( as most apparantly it is indeede ) a strong delusion , wherewith Papists are possessed , and carried ; and that it is also a strong delusion to beleeve lyes , and such , as that they take pleasure in that unrighteousnesse . Doe not all devoted Papists finde this to be true ? And is not Popish Antichristianisme , also rightly & worthily called , Iniustice , or , unrighteousnesse ? when most iniuriously it hath robbed God and men , Christ and his Church , and the sacred and canonical Scriptures , and not only Bishops and Clergie men , but Kings , Princes , and Emperors also , and people , of the rights , and dues to them belonging ? Yea , it breaketh the strength and sinewes of Common weales also , aswell as of the Church , by lying and deceiptfull equivocations : by dispensing with oathes , and with other things : by their doctrine and Decree , that Faith is not to be kept vvith Heretickes : by their dissolving of the allegeance of subiects : by their doctrine of deposing Kings : by their Gun-powder plots , and most detestable devises of treasons , rebellions , murders , and massacres of Christian and Protestant Princes , and their people : and by sundrie other wayes , rufull to be told , and most shamefull to be either professed or put in execution . Can there be greater points of iniustice or unrighteousnesse then these ? But all this while , forget not , I beseech you , amongst what manner of people it is , that this Antichristian Poperie prevaileth namely , that it is amongst them that perish , that all they might be damned vvhich beleeved not Gods truth , ( extant in his Scriptures ) but take pleasure in that unrighteousnesse : For , doe you not hereby perceive , the most fearefull estate , and most wofull condition , that all Papists be in , that notwithstanding , they be often admonished , will not , for all that , forsake Antichrist , and his religion , to embrace the truth , and the most pure religion of Christ , taught in the holy Scriptures ? Bee they not here expressely affirmed to be such as perish , and are to be damned , if they persist obstinate , and will not be reclaimed or converted ? Agreeably hereunto is also , that which is written in the Revelation of S. Iohn , where the Angel uttered it with a lowd voice ( to the end that all men should take notice of it ) saying : If any man vvorship the beast , and his image , and receive his marke in his forhead , or on his hand , the same shall drinke of the vvine of the vvrath of God , yea of the pure vvine that is poured into the cup of his vvrath , and hee shall be tormented with fire and brimstone , before the holy Angells , and before the Lambe : and the smoake of their torment , shall ascend up evermore , and they shall have no rest , day nor night , vvhich worship the beast , and his image , and whosoever receiveth the print of his name . Consider these things seriously , yee that are wont to say and hold , that None can be saved but he that is a pure Papist : Doe yee not see the cleane contrarie here directly affirmed , and that by warrant from God himselfe , that whosoever is a pure Papist , and in contempt of all admonitions , will so live and die , is not a saved but a damned soule ? Wee wish your salvation , and if your selves wish it likewise , ( as no doubt ye doe ) , yee will then take the right course for it , and be content not onely patiently , but thankefully also , to receive these christian and friendly admonitions , and so be moved in time to relinquish , and utterly to detest and abandon this Antichristian Poperie , that thus directly and certainely leadeth to Hell , and damnation . 8 But consider yet further , the other words of S. Paul , where he saith of Antichrist , thus : VVhom the Lord shall consume vvith the spirit of his mouth , and shall abolish with the brightnesse of his comming . For hereby appeareth , that Antichrist , and his religion , shall be consumed by the voice and preaching of the word of God , ( which he calleth the spirit of his mouth ) , and that hee shall be utterly abolished at the bright and glorious comming of Christ to iudgement : so that here you may observe the decay and destruction of that Antichristian monster ; namely , 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 th●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 see , that hee here teacheth , 1290 daies , to be the time allotted to Antichrist : & a part of this time , namely , 1260 daies , he sheweth that the two VVitnesses lived together with Antichrist : and the residue of that time ( which is 30 daies more , that is , one moneth after the death of those VVitnesses ) he saith , that Antichrist lived . If then , those two Witnesses did accompanie Antichrist , that is , came , when he came , and did prophesie 1260 daies , that is , iust three yeares and an halfe before they died , and that after their death , Antichrist still lived , and that by the space of a moneth : how can it be shifted , but that Antichrists raigne must be granted to continue longer then that time aforesaid , of iust three yeares and an halfe ? If you answere ( as one Master Christopherson , in defence of Bellarmine , doth ) that this last moneth is not to be accounted of , because Antichrist during that his last moneth , raigned not so strongly , and firmely , as hee did before , and that his kingdome was then weake and declining : This hindreth not but that his raigne and kingdome did , for all that , still continue , even during that moneth , aswell as during anie of those former moneths , daies , or later times , wherein he was in his declination . For a man ceaseth not to be a King , because he at some time ruleth and raigneth more feebly and weakely , then at other-some times . And therefore even this last moneth , aswell as anie of the rest of the later moneths or daies , is to be reckoned & accounted part of Antichrist his raign : for else you may as well exclude the sixt moneth , or at least some part of it , or the last day of the sixt moneth , as the seventh moneth , or the first day of the same seventh moneth : because in those daies also , Antichrist was declining . But what ? Shall not the raigne of Antichrist , or of anie King whosoever , be said and supposed to continue , so long as he liveth , whilest hee is neither deposed , nor surrendreth , nor yeeldeth up his kingdome to anie other , nor hath done , nor suffered to be done , anie act to the contrarie ? yea , Bellarmine himselfe doth expressely account this last moneth , aswell as anie of the former , as a part of Antichrist his raigne , using the verie word , and saying : that he is , Regnaturus mille ducentis nonaginta diebus , to Raigne 1290 dayes . Here then you see by this incurable contradiction and repugnant doctrine of Bellarmine and other Papists , that the long reteined opinion of Antichrist his raigning iust three yeares and an halfe , is either utterly uncertaine , or utterly untrue . And that you may yet better perceive the uncertaintie , or rather untruth of that opinion : consider , that the Prophet Daniel also mentioneth 2300 daies : which text & time , diverse also of the ancient Fathers ( as S. Hierome witnesseth ) did applie unto Antichrist . Which opinion of those ancient Writers , if a man should hold , then must Antichrists raigne , be yet of much longer continuance , then either 1260 daies , or then 1290 daies , that is , much longer then either three yeares and sixe moneths , or three yeares and seven moneths . Such uncertaintie there is , even in ancient Fathers , as well as in other writers , when they goe by coniectures or suppositions , without sufficient warrant of the divine Scriptures . But Bellarmine yet further proceedeth , and saith thus : that The Prophet Daniel after he had said cap. 12.11 . that Antichrists kingdome should endure 1290 dayes , addeth vers . 12. Blessed is hee vvhich expecteth , and commeth to 1335 dayes : that is , to 45 dayes after Antichrists death : for then vvill our Lord come to iudgement , and render the crownes of righteousnesse to the Conquerors . Observe this well also : for , if this opinion of his , concerning Antichrist , were true ; namely , that hee shall raigne iust three yeares and an halfe , and yet that hee shall continue one moneth longer ( consisting of 30 daies ) , to make up the full number of 1290 daies , and that 45 daies after , shall be the time of Christs comming to iudgement , and of eternal Blessednesse , as he there teacheth : who seeth not , that anie man living in that time of the raigne of Antichrist , may , before hand , by this reckoning , certainely know , the verie Day of the end of the world , and of Christ his comming to iudgement ? But of That day , and houre , knoweth no man , no not the Angels of Heaven , but my Father only ▪ saith Christ : and therefore that opinion cannot possibly be true . But moreover , sundrie learned men doe say , that the Prophesie of Daniel touching the little horne there mentioned , and the times ascribed to him , concerneth not Antichrist at all , directly & properly , but onely Antiochus Epiphanes , ( that cruell tyrant , and great persecutor , and afflicter of those Saints and ancient people of God , the Iewes ) in vvhom , and vvhose history , they affirme , that all those several times , mentioned in Daniel , received their full and due accomplishment . But you alledge , that even some Protestant Writers doe also expound the Time , and Times , and halfe a Time , mentioned in Daniel , as also the 1260 dayes mentioned in the Revelation ( there otherwise called 42 moneths , and , a Time , and Times , and halfe a Time ) , to belong to Antichrist . Howbeit , you should remember withall , that even those Protestants that so expound it , doe teach , that those daies and times for all that , are not to be taken literally ( as you take them ) , but mystically and Prophetically , and namely , not for so manie common and natural daies , but for so manie yeares , that is to say , for 1260 yeares , accounting everie day for a yeare : for so they say , that , in the Scripture , it is sometimes used : as in Ezechiel , where God saith thus unto him : Thou shalt beare the iniquitie of the house of Iudah , forty dayes : I have appointed thee , a day for a yeare . So in the Booke of Numbers , God speaketh thus : After the number of the dayes , in vvhich yee searched out the Land , even forty dayes , every day for a yeare , shall yee beare your Iniquity for forty yeares , and yee shall feele my breach of promise . So againe doth the Scripture mention a weeke of daies , and a vveeke of yeares According whereunto , the seventie weekes mentioned in Daniel , be also expounded , not of seventie weekes of daies , but of seventie weekes of yeares , that is to say , seventie times seven yeares , which make 490 yeares , everie day being reckoned for a yeare : ( for according to this computation , and reckoning of a day for a yere , is it , that , that Prophecie , had his accomplishment ) . Whereupon they conclude , that Antichrists persecution , and raigne , ( being limited to a time , and times , and halfe a time , expounded by 1260 daies , everie day being to bee reckoned for a yeare , ( as they take it ) is to have continuance , for much longer time , then you suppose , namely , for 1260 yeares : which is farre from your exposition and opinion , who hold , that Antichrist should raigne but iust three yeares and an halfe . But if this exposition , of reckoning a day for a yere , seemeth ( as to some it doth ) to search too neere into Gods secrets , and to know the times and the seasons , vvhich the Father hath put in his owne power : There is another exposition , which the Protestants deliver unto you , touching the 42 moneths , and 1260 daies ( otherwise called a Time , and Times , and halfe a Time , ) mentioned in the Revelation , which is this : namely , that times , in Gods appointment certaine , of the several persecutions and molestations of the Church , be therein limited and prescribed ; albeit to us , they be uncertaine , untill the event doe declare them . For , that , a time certaine , even in the Revelation of S. Iohn , may be thus put for a time uncertaine , the Rhemists themselves doe sufficiently declare : who expound the Thousand yeares , wherein the Divell is said to be bound , ( which in it selfe , is a time certaine ) to be neverthelesse the whole time ( how long , or short , soever it be ) of the New Testament , untill Antichrists time . If then , the certaine time of a Thousand yeares , signifie no certaine number of yeares , but are put for an indefinite and an uncertaine time , as the Rhemists , and other Papists also , teach : what marvell is it , or what iust exception can they take against us , if wee likewise expound the 42 moneths , and 1260 daies ( otherwise called a Time , and Times , and halfe a Time ) for a time indefinite , and uncertaine , to us , untill it be accomplished , though God in his foreknowledge hath certainely limited it ? Yea , according hereunto Beda saith : By the number of these dayes ( vvhich make three yeares and an halfe ) the Holy Ghost comprehendeth all the times of Christianitie : because Christ ( vvhose body the Church is ) preached so long in the flesh . To the same effect he saith ( upon the 14 verse ) : Hee designeth the vvhole time of the Church , comprehended before in the number of Dayes . Ambrosius Ansbertus likewise saith : The number of 1260 dayes , in vvhich the woman tarieth , and is fed in the vvildernesse , doth so signifie the course of Preaching , or end of Persecution , ( in vvhich the old enemy is permitted to rage , against the holy Church , by that damned man , vvhom he shall possesse ) that neverthelesse it comprehendeth the beginning , either of the preaching or of the persecution , in vvhich Christ began to preach and suffer : yea , the vvhole time of this present life , which is betweene the beginning , and the end . Rupertus also expoundeth these daies , for so long time , as the Church , being a stranger in the vvorld , suffereth persecution . Haymo likewise saith : It may be referred unto all the time , from the ascention of Christ , unto the end of the vvorld . Thus you see , that even these ancient Expositors expound it , not for iust three yeares and an halfe , as yee doe , but as comprehending , in it , a much longer time , and as being a time certaine put for an uncertaine , as wee doe . But yet , to answere more particularly to those Texts . And first to that Text of Revelat. 11. It is there said : That the Gentiles shall tread under foot , the holy Citie ( that is , the true Church of God ) two and forty moneths : But I will give power unto my two vvitnesses , and they shall prophecy ( saith the Text ) 1260 dayes , clothed in Sackcloth : These are two Olive Trees , and two Candlestickes standing before the God of the earth . And if any man vvill hurt them , fire proceedeth out of their mouthes , and devoureth their enemies : For if any man vvould hurt them , thus must he be killed . These have power to shut heaven , that it raine not in the dayes of their prophecying , and have power over vvaters to turne them into bloud , and to smite the earth vvith all maner of plagues as often as they vvill : And vvhen they have finished their Testimony , the Beast that commeth out of the bottomlesse pit , shall make vvarre against them , and shall overcome them , and kill them , &c. You suppose , that by these two witnesses here mentioned , be meant Enoch and Elias ; who , as you imagine , shal come againe personallie , into this world , to encounter and oppose themselves against Antichrist . But first , how doe yee prove these two Witnesses , to be Enoch and Elias ? for yee finde them not so named , in the Text. And indeed it is but an imagination or surmise , which hath no sufficient ground , or certaintie in it . Yea S. Hierom reiecteth it , & saith , that they be Iudei & Iudaizantes haeretici &c. Iewes and Iudaizing hereticks , that looke for a corporal or personal comming of Elias . And in another place he reckoneth such maner of expectation and opinion touching Enoch and Elias , as also the opinion touching the building againe of the material Temple at Hierusalem , in the number of Iewish Fable . Arethas indeed saith of these two Witnesses , that it was constantly received , that they should be Enoch and Elias : but Victorinus ( who was more ancient , then Arethas ) telleth us otherwise : Many thinke ( saith hee ) that one of these two vvitnesses is Elias , the other eyther Elizeus or Moses : but they are both dead : Howbeit the death of Ieremy , is not found : And all our Ancients have delivered ( saith hee ) that , that other , is Ieremy . And S. Hillary thinketh them to be Elias and Moses . Such uncertaintie there is , even in ancient Fathers , as well as in other Writers , when they goe by coniectures , ghesses , and imaginations onely , without sufficient warrant from the word of God. It is therefore to be observed , that the Revelation , is full of mystical , prophetical , and alluding speeches : As for example , where these two Witnesses , be called two Olive trees , and Candlesticks , he alludeth unto that prophecie in Zachary , chap. 4.1.2.3.4.5.6 . &c. Which witnesses of divine Truth , and Preachers and Ministers of the Gospel , be not unfitly called Candlesticks , inasmuch as they beare and hold out , the light of Gods word , unto the people : as also they be well resembled to Olive trees , inasmuch as by the meanes of their Ministerie and Preaching of the Gospell , the Oyle of Gods grace , and of his spirit , is powred into mens hearts , to mollifie and to convert them unto God. Againe , in that hee mentioneth two witnesses , hee alludeth unto the Law , which requireth the Testimonie of two witnesses : the testimonie of which number of witnesses , is held sufficient , to ratifie and confirme a matter . So that by these two witnesses , he meaneth that hee will ever have , even in the greatest furie and rage of Antichrist , a competent and sufficient number to beare witnesse of his truth , and religion , conteined in the two Testaments of the holy Scriptures . Likewise hee alludeth partlie unto the times of Elias , and partlie unto the times of Moses , when hee saith : that If any vvill hurt the two vvitnesses fire proceedeth out of their mouthes to devoure their enemies , and that these have power to shut heaven that it raine not in the dayes of their prophecying : and have power over vvaters to turne them into bloud &c. For so in Moses time , in the land of Egypt , vvere the vvaters in the River turned into Bloud : and sundrie other plagues brought upon that land of Egypt , for molesting of Gods people , and not suffering them to goe out , that they might serve him . As also in the daies of Elias it was , that fire came downe from heaven , to consume and devoure certaine Captaines and their Companies of fifties , that came to apprehend , and disturb him . And so againe at the praier of Elias , heaven was shut : so that it rained not on the earth , for the space of three yeares and sixe moneths . Wherefore here is a manifest allusion , in some of these speeches , unto the times of Moses ▪ and in othersome of them , to the times of Elias : signifying thereby , that God will ever be the revenger of such , as shall oppresse , molest , or wrong anie of these witnesses of his truth , and religion . Now , as the famine , or grievance for want of raine , in those daies of the prophecying of Elias , was verie great , continuing three yeares and sixe moneths : so the oppression or grievance of the Church , in this place , is answerably thereunto , limited to 42 moneths , as it is likewise in Rev. 13.5 . Which 42 months conteine the verie same time of three yeares and sixe moneths , mentioned in Elias time : and be likewise all one with the 1260 daies , mentioned in this Chapter of Rev. 11.3 . and Rev. 12.6 . reckoning thirtie daies , to everie moneth , according to the Grecian manner , as is fittest : this Revelation being written in Greeke , and directed to the Greeke Churches . But now , although these 42 moneths , otherwise called 1260 daies , being thus reckoned , doe arithmetically conteine iust three yeares , and an halfe : yet being ( as they are ) here spoken by way of allusion , ( whether it be to those three yeres & six moneths , in Elias time ; or to the three yeares and sixe moneths , employed about the siege and taking of Ierusalem , by Vespasian and Titus ; or to the three yeares and an halfe , of Christ his preaching in the flesh ) : they are not to be taken literally , to conteine , during all the times of the Church her persecutions , iust , three yeares and an halfe , and neither more , nor lesse : ( for her persecutions , everie one knoweth , were of much longer continuance then three yeares and an halfe ) . But , as I said before , they import unto us , by that allusion , that there is a certaine set time appointed of God , how long those grievances and persecutions of the Church should continue : albeit we , for our parts , know it not , till the event hath declared it . Although then , by the Gentiles , in this Text of Rev. 11. the false and Antichristian Church , be understood : as , by Iewes , likewise mentioned in the Revelation , the true Church of Christ , is intended : yet , the 42 moneths , and , 1260 ▪ daies , being to bee expounded not literally , but mystically , allegorically , and by way of allusion , can make no proofe at all , for your purpose . Yea Arethas saith , that those Dayes and Times , so reckoned in the Revelation , be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Brevitatis Declarativum , to declare brevitie , or the shortnesse of the time of the persecution of the Church , by Antichrist . And indeed so it seemeth to be expounded in the Revelation it selfe , where speaking of this Antichrist , ( being the seventh head of the Beast ) it is said , that he shall continue but a short time . So that the one place in this Revelation , serveth well to expound the other . And it is thus reckoned by daies , and times , and moneths , that is , by a short time , for the comfort of Gods people , against those persecutions of Antichrist , and that they should not thinke it long , as I said before , how long soever otherwise it might seeme to worldly-minded men . And even Hentenius also , though a Papist , reiecteth this conceit of yours , that Antichrist should raigne but iust three yeares and an halfe , alledging this for a reason , that it is impossible , that in so short a time as three yeares and an halfe , Antichrist should obtaine so manie Kingdomes , and Provinces , as it is said hee shall conquer and subdue . 10 But to make this yet more manifest unto you , & that yee may certainlie know , the length and continuance of the time of Antichrist , and not be led by uncertaine coniectures , imaginations , or conceipts of men : you must resort to the sacred and canonical Scriptures , for your direction and assurance in this point , as likewise in all other . For which purpose you must consider Antichrist , in his beginning , and in his proceeding increase , and growth , untill he came at length to his highest step : and then , being at the highest , you must consider him againe , in his declination and consumption , untill his final destruction and utter abolishing . That Antichrist , even , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , had his beginning in the Apostles time , S. Iohn is a manifest witnesse . And so also witnesseth S. Paul , saying expressely : that , the Mysterie of that his Iniquitie , already vvrought , even then , in his daies . And withall he sheweth , that more or lesse , he should continue , and not be utterly abolished untill the bright & glorious comming of Christ to Iudgement : Now then , seeing that Antichrist began in the Apostles times , ( albeit neither ●hen , nor long after , hee came to his full growth and highest step of pride ) and seeing also that after he came ( by degrees , and by little , and little ) to the superlative degree , he is not utterly to be abolished , untill the comming of Christ to Iudgement ( although in the meane space , he be alreadie much consumed , and is yet more and more to be consumed ) : what one man , shall , or , can be named , that ever lived so long a time ▪ as this Antichrist , who beginning in the Apostles daies , is to have continuance , notwithstanding his consumption , to the end of the world ? Can anie reasonable man , imagine , that anie of that long continuance , should be but one singular and particular person ? Yea , must not everie well-advised man , hereupon , needs conceive , that Antichrist must be , not one singular and particular man , but manie , and a succession of men , that is thus to have continuance for the space of so manie hundreth yeares , in the world ? Another argument and proofe thereof , is this . That which , in the Prophecies of the Scripture , is described under the name and figure of a Beast , is not one singular person , but an whole State or succession : As for example , the foure Beasts , mentioned in Dan. 7. whereof one was as a Lyon , the second like a Beare , the third like a Leopard , the fourth was unlike to the former , and had ten horns . None of these foure Beasts betoken anie singular or particular man , but everie one of them betokeneth a State or Dominion , wherein there was a succession of men . For the Beast that was like unto a Lyon , signified the Empire or Kingdome of the Assyrians and Babylonians : the Beast like unto the Beare , signifieth the Empire or Kingdome of the Medes and Persians : the Beast likened to a Leopard , signifieth the Empire or Dominion of the Greekes and Macedonians : and by the fourth Beast , with ten hornes , is the Kingdome of the Seleucidae and Lagidae understood ( as some suppose ) or of the Romane Empire ( as some others understand it ) . So likewise is Antichrist , described under the name & figure of a Beast ( as is also confessed even by the adversaries themselves ) : and therefore neither can hee be supposed one singular and particular person , but a State and Dominion , wherein a succession of sundrie persons , one after another , is admitted . For whereas Bellarmine answereth , that in the Prophecie of Daniel , sometimes , by Beasts , are signified whole States , and Kingdomes : and sometimes , particular persons , as in the eighth chapter , he saith , that by the Ramme , is understood one particular King , namely Darius , the last King of the Persians ; hee is much deceived : and the Text it selfe directly confuteth him : affirming this Ramme , to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Reges , not one particular King , but the Kings of the Medes and Persians . So likewise by the Goate in Daniel , is not meant one singular person , namely Alexander , ( as Bellarmine againe mistaketh ) but the verie Kingdome or kingly state of Grecia : and the great horne betweene his eyes , is , in the Text it selfe , expounded to be the first King of that Empire or Kingdome of Grecia , which was Alexander : which horne being broken off , foure other stand up in the stead of it . So that by every Beast in Daniel , you see , that not any one particular person , but an whole State , Empire , Kingdome , or Dominion is signified and intended : and consequently Antichrist , being in the Revelation of S. Iohn , described under the name of a Beast , must needs likewise be supposed , not one singular and particular person , but an whole State , Kingdome , or Dominion , which admitteth manie persons , to rule and raigne in it , one after another , in succession . A third argument to prove this , is the exposition and acknowledgement of the Rhemists themselves : for touching the seven heads of the Beast , ( that is , of the Latin or Romane State ) , the sixt head thereof , is ( as themselves doe shew ) not one singular and particular person , but a State , Kingdome , or Empire , namely the Romane Empire , wherin were divers , that ruled and raigned in succession , one after another . Now then , if the sixt head of the Beast , be not one singular and particular man ( which themselves declare , and affirme ) but a State and succession of men : why should they not grant , Antichrist ( whom themselves also affirme to be the seventh head of the Beast ) to be likewise , not one singular and particular person , but a State and succession of persons ? for they are both called Heads alike , and there is no reason of difference that can be shewed , more for the one then for the other . A fourth argument is out of Revelation the 20 : where the Divell being bound for a thousand yeares , S. Iohn saw in Vision , the soules of them that vvere beheaded for the vvitnesse of Iesus , and for the vvord of God , and vvhich had not vvorshipped the Beast , nor his Image , nor had taken his marke upon their foreheads , nor in their hands , and they lived and raigned vvith Christ , those thousand yeares : But the rest of the dead lived not againe , untill the Thousand yeares vvere finished . This is the first Resurrection . Blessed and holy is hee that hath part in the first resurrection , for , on such , the second Death , hath no power , &c. In which wordes , you see mention made of a Thousand yeares , expressely , in which this Antichristian Beast , was in Esse : some all that while lying dead in their sinnes and Antichristian Errors : and othersome rising from their sinnes and errors , to newnesse of life , and to true Christianitie , ( which is there called the first resurrection ) : and these are said to live ( and not to be dead ) and to raigne with Christ , subduing and getting victorie over themselves , and over this Antichristian Beast , like Kings & Conquerors , during all that time . When therefore there is expresse mention made of a Thousand yeres , in which this Antichristian Beast had to do : who doth not perceive , that Antichrist cannot be one singular and particular man , that shall raigne onely three yeares and an halfe , but that hee is , and must needs be , a State and succession of persons , that is thus directly discovered to have had a continuance in the world , for at least , a Thousand yeares . A fift argument is this , that S. Iohn saith thus : It is the last time : and as ye have heard that ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Antichrist commeth : even now there be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , many Antichrists : whereby vvee Know , that it is the last time . Where you may easily observe , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Antichrist , is not one particular person , but manie : and that manie Antichrists , be this Antichrist : for so the Text it selfe declareth . In like sort , he speaketh in his second Epistle : Many Deceivers be entred into this vvorld , which confesse not that Iesus Christ is come in the flesh : This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the deceiver , and the Antichrist . Where againe you see , that not onely One , but many Deceivers , be this Deceiver , and , the Antichrist . Whereunto adde also the opinion of diverse of the ancient Fathers , as of Irenaeus , Origen , Chrysostome , Hierome , Ruffinus , Primasius , Augustine , expounding that place of Matt. 24. which speaketh of manie false Christs and false Prophets , that should arise and shew great signes and wonders ( so that , if it were possible , they should deceive the verie Elect ) as spoken of Antichrist : for thereby also they give us to understand , that Antichrist is to be conceived to be manie , and not one singular person . A sixt argument , is taken from the Apostasie it selfe , which S. Paul speaketh of : which Apostasie , whether you expound it of the revolt and departure of so manie multitudes of people , from the right faith and religion of Christ , or of a revolt from the Romane Empire by the Kings and Princes of the earth , or from both : it cannot be otherwise intended , then the worke of manie ages . Bellarmine saith , that thereby , wee may , rectissimè , most rightly , understand , Antichrist himselfe : and he cyteth diverse ancient Fathers , for the proofe of that opinion . Now then , if by the Apostasie , Antichrist himselfe be , most rightly , understood ( as Bellarmine teacheth ) , and that this Apostasie cannot in reason be otherwise supposed , then the Worke of Manie ages , ( as hee also sheweth ) : especially considering , that the Mysterie of that Iniquity , or Apostasie , began to vvorke even in S. Pauls daies : how can Antichrist bee rightly conceived , to be one singular man , that shall raigne onely three yeares and an halfe , and no longer ? Yea it is manifest , that even in the false teachers , and heretickes , which were in the Apostles daies , and which were helpers , and workers in this Apostasie and Mysterie of Iniquitie , Antichrist was : for so hath S. Iohn before assured us . Neither , indeed , could he afterward have beene revealed , disclosed , detected , or discovered , unlesse he had bin in Esse before , in som secret , hidden , close , & covert sort . For which cause Theodoret also saith : that , Defectionem appellat A , ntichristi praesentiam : S. Paul calleth The Apostasie , or , defection , the presence of Antichrist . In that Apostasie then , or Mysterie of Iniquitie , which began to vvorke , even in S. Pauls , and S. Iohns time , it is apparant , that Antichrist was , and consequently even then , had his beginning . And therefore , whilest you suppose , that Antichrist is not yet come , and that all this while , namely for the space of above 1600 yeares , there hath beene but a preparation made for him , and who when he commeth shall also continue , but iust three yeares and an halfe : doe yee not perceive the unlikelyhood and utter incredibilitie of these conceits ? Yea , the premisses considered , do you not perceive the manifest falsehood and evident untruth of them ? Why then should anie be anie longer deluded with them ? CHAP. III. Where the Pope is further shewed to be Antichrist , out of the thirteenth chapter of the Revelation . THere be two Beasts mentioned in this thirteenth chapter of the Revelation : and what those two Beasts be , must be enquired . Wherein , the knowledge of the one , will give a great light , for the understanding of the other . First , therefore , by a Beast , in this place , according to the like phrase and manner of speech in Daniel , is not anie singular or particular man , but a State , Kingdome , or Dominion , to be understood as I said before : for so are the foure Beasts , mentioned in Daniel , expounded , in the Text it selfe , to be foure Kings : and those Kings , be againe expressely expounded , to be Kingdomes , in the 23 verse of the same chapter . The next thing then , to be enquired of , is , what Kingdome , State , or , Dominion , that is , which is here meant , by the Beast with seven heads , and ten hornes : The most certaine , and undoubted exposition whereof , wee must fetch ( as I shewed before ) from the seventeenth chapter of the Revelation , where this Beast with seven Heads , and ten Hornes , is expounded & declared : for there , the seven heads be expounded to be seven Hills , or Mountaines , whereupon Rome is seated . They be further also there affirmed , to bee seven Kings : not ruling all at once , but successively , one after another ; as appeareth by the Text which saith : that , five of these were fallen , one is , and another is not yet come . These seven Kings , be those seven sorts of supreme or Princely governement , wherewith Rome hath beene governed : namely , Kings , Consuls , Decemvirs , Tribunes , Dictators , Emperors , and Popes : whereof five were fallen , in the daies of S. Iohn , namely Kings , Consuls , Decemvirs , Tribunes , Dictators : One is , that is , the governement of Rome by Emperors , which was then in Esse , in the daies of S. Iohn : And another is not yet come , that is , the governement of Rome by Popes : for the governement of Rome by Popes , was not then come to passe , in the daies of S. Iohn , but came in afterward . Which governement by Popes , is there said to be of a short continuance ; both , for the comfort and encouragement of all Gods children , against their fraudes and persecutions : as also , in respect of Gods account , with whom a thousand yeares , are but as one day ( as S. Peter saith ) : and , in respect also of eternitie , and everlasting happinesse , which Gods children doe chiefly regard , and in comparison whereof , they make little or no reckoning of the continuance of anie time in this world , how long soever otherwise it seeme . The ten Hornes be likewise , there , expounded , to be ten Kings : which , at that time ( namely , in the daies of S. Iohn ) had not received a Kingdome , but should afterward receive absolute power , as Kings . Which ten Kings , howsoever they had formerly given their helpe , strength , and power to the advancing , maintenance , and defence of the Whore of Babylon , that is , of Popish Rome , yet should they afterward be alienated from her , & abhorre her , and make her desolate , and naked , and consume her with fire . And it is said to be the Beast , that vvas , and is not , and yet is : in respect of the diverse changes and mutations , whereto that Citie of Rome hath beene subiect , being in several times ruled by several heads , and sundrie sorts of governors . The description then of this Beast with the seven heads , sheweth it to be the State of Rome , or the Romane State , which is there purtrayed and decyphered . But , because the Text it selfe saith , that , five of those , were gone and past , in the daies of S. Iohn , so that there needed to be , no further medling with them , and that onely one was in Esse and being , in that time , ( namely the gouernement of Rome by Emperors ) , and that another was to come , ( which was the governement of that Citie of Rome , by Popes ) , it must therefore here be , more specially , and more strictly , conceived and taken : namely , in respect of that one Head , then present : and , of that other , which was afterward to come . The then present governement of the Citie of Rome all men know , was by Emperors : and the governement of it , after the Emperors , was by Popes . So that the Beast there more specially intended , is the Romane State , considered in the two last Heads thereof , viz. the Emperors , and the Popes . And therefore the Text saith : that , One of these Heads ( that is , the sixt Head of it , viz. the governement of Rome , by Emperors ) was as it were wounded to death , but his deadly vvound vvas healed , and so healed , as that all the Earth vvondred , or was in admiration , after the Beast . That the Romane State governed by Emperors , received a wound , is apparant , not onely by that which the Gothes , Hunnes , Vandals , and others did unto it , but especially by that which was done unto it afterward , in the time of the Lombards : So that at last , the Romane Empire was as it were vvounded to death : but yet afterward , that deadly wound was healed againe , namely in the Popes ; viz. when the Popes had gotten the Headship , Imperial Maiestie , and Monarchical and Soveraigne rule of that Citie , and therein were set and stablished above all Emperors , Kings , Princes , and people . For then was the time , when all the Earth had this Beast in so high admiration ; and then did they say : VVho is like unto the Beast ? vvho is able to vvarre with him ? Yea of this Beast , it was then further said : That to him vvas given power over every kinred , and tongue , and nation : and that all that dwelt upon the earth , did vvorship him , vvhose names vvere not vvritten in the booke of life of the Lambe , &c. Which speeches , voices , and admirations , so great and so general , and in that maner and sort produced , doe not so well and fitly , agree to Charlemaigne , or to anie other whosoever , as to the Pope of Rome ; as may appeare , by further examination of it , in the particulars . For although the Beast here , as it is taken , specialius , more specially , comprehendeth the Romane State , as it was governed both by Emperors and Popes , successively , one after another : yet , being taken ( as sometime it is ) specialissimè , that is , most specially , and most restrictively , it betokeneth the Romane State onely , as it was at last translated , and setled in the Popes . First then , 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 can he be the Head of Rome , that is not the principal and soveraigne Ruler of it ? Yea , no manner of likelyhood is there , that the Emperor of Germanie should be this Beast , seeing he hath not only no Headship or Soveraigne authoritie over Rome , but sendeth also to Rome , to tender his submission , and obedience to him , that beares the sway and principalitie there , namely , to the Pope : to whom , for that purpose , he giveth an Oath of Homage , Allegeance , or , fealtie ; thereby declaring himselfe to be , in respect of the Pope , but as an inferiour to a superiour , or as a subiect to a soveraigne Lord. The old famous Romane Empire then , and the ample Maiestie of it , here appeareth to be now long sithence abolished . Which thing even Machiavell himselfe also witnesseth , in the first booke of his Florentine History , dedicated to Pope Clement the seventh , saying : Imperio è tutto in terrâ , the Empire is fallen flat upon the ground . And so doth Lipsius also likewise testifie , ( who spent a great part of his studie to attaine to an exact knowledge of the Romane State ) . So also doth Augustinus Stenchus , the Popes Library-keeper , in his first booke of Constantines Donation , pag. 3. For , howsoever Charlemaigne , and his successors , were stiled Kings of Rome and for a while had led the Popes , as their subiects , yet this lasted not long : but the Pope , at last , found a meanes for to free himselfe from being under their dominion , that hee made the Emperors , in the conclusion , to be his vassals , and at his command , and to yeeld him the Soveraignetie . And all this have the Popes done under pretence of being Christs Vicars , and of the Keyes of the Kingdome of heaven , and of S. Peters Chaire : Which things , have beene also noted by Guicciardine , in the fourth booke of his Historie : where , after a long discourse of the rising and advancement of the Popes , hee shutteth up all with these words : The Popes ( saith he ) upon these foundations , and by these meanes being exalted to an earthly dominion , having by little and little neglected the salvation of soules , and cast aside the remembrance of Divine instructions , bending their mindes how to attaine to vvorldly greatnesse ; and using spiritual authoritie no further , but as it vvas an Instrument to helpe forward the temporal , did beginne to shew more like secular Princes , then Bishops . These words , as not pleasing them , have the Romish Expurgators , razed cleane out of the last Editions of Guicciardine : as likewise they have done manie more out of sundrie other Authors , where they make against them . But thus it appeareth , that not the Heathen Romane Empire , nor the Arrian , nor the Germane , but the Romane State , as it is setled in the Popes of Rome ( the now Head and soveraigne Ruler of that Citie , ) is the Beast there , as it is most specially meant and intended . And this is the Beast , whereupon the vvhore of Babylon , that is , Popish Rome , sitteth , and whereby she is supported : for , as his Spiritual authoritie , and pretence of the power of the Keyes , helped to raise him to his Imperial greatnesse , and Temporal Monarchie : so this Temporal Monarchie ioined to his Spiritual , doe , both together , make him a complete Beast , for the bearing up and supporting of that Strumpet . 2 Let us therefore now come to the other Beast , mentioned in this thirteenth chapter of the Revelation , & see what it is , and wherein it differeth from the former . For a difference there must be betweene them , in some respect , because it is called another Beast . In this verie chapter , yee finde , that one of the heads of the Beast , ( namely , that which was , as it were vvounded to death , and afterward had his Deadly vvound cured againe ) , is expressely called a Beast , by it selfe . For , upon the curing of this head , that was before so deadly wounded , it is said : that , All the earth vvondred after the Beast . Againe , it is said : that the Inhabitants of the earth did vvorship the first Beast , vvhose deadly vvound vvas healed . And againe , that they were willed to make an Image to the Beast , vvhich had the vvound of a sword and did live . By all which , wee see , that this Head of the Beast , which was so vvounded and healed againe , is called a Beast , by it selfe , and by name and expressely the verie first Beast . Now the Head that was so vvounded , is before shewed to be the sixt head of the Beast , namely , the governement of the Romane State , by Emperors : for you heare before , that the Imperial State received a deadly wound , in the time of the Lombards : and that , that deadly wound , was afterward healed , and cured againe in the Popes , in whom the Maiestie and splendor of the Romane Empire , was againe revived . So that , the first Beast is considerable in a double respect : first , as it was vvounded in the sixt head ( which were the Emperors ) , and secondly , as it was afterward healed againe in the seventh head ( which were the Popes ) : ( for , the Head , vvounded , and cured , maketh the first Beast ) . Now in the second Beast , is shewed , How , and by vvhose meanes , that recoverie and cure was wrought and performed . In the first Beast then , Antichrist , that is , the Pope of Rome , is described , as having both the Episcopal and Imperial Principalitie , conioined together , in his person : which made him so great and mightie , and so much to be admired at , in the world , and for which cause , he is also said , to be , both the Seventh and the Eighth Head of the Beast : but in the second Beast , Antichrist is described in his Episcopal consideration only , and as he is the false-Prophet . For , he which in this place is called the second Beast , is ( as I said before ) in other places of the Revelation , called the false-Prophet : thereby declaring them ( namely , the second Beast , and , the false-Prophet ) to be all one . Yea , even the Rhemists also themselves , doe expound this second Beast to be a false-Prophet , but they will have him to be a false-Prophet , inferior to Antichrist . But , first , he is not onely a false Prophet , but , by way of excellencie and eminencie above all others , hee is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The false-Prophet , Rev. 19.20 . Rev. 20.10 . Rev. 16.13 . And secondly it appeareth that he is not Inferior to Antichrist , but Equal with him : for in the first Beast , is Antichrist comprehended , as even the Rhemists , and other Papists also , doe themselves affirme : now it is evident by the Text it selfe , that this second Beast , that is , this false-Prophet , did all that the first Beast could doe , or ( which is all one ) exercised all the power of the first Beast ( Rev. 13.12 . ) : and therefore , as touching authoritie and power , hee appeareth to be , not inferior to him , but equall with him . If you say , that the first Beast , and the second Beast , otherwise called the false-Prophet , be mentioned sometimes as if they were two : it is true . But the reason of it is , because this grand Antichrist is considered in a double respect : namely , in respect of his Temporal or Imperial Monarchy , & in respect of his Episcopal or Spiritual . And for this cause also , the one , is said to arise out of the Sea , and the other , out of the Earth , Rev. 13.1.11 . for , in respect of his Episcopal supremacie , and Pseudoprophetical demeanour , hee arose from the Earth , it receiving his original from below , and from the Earth , and not from Heaven : and in respect of his Imperial dominion , hee arose out of the Sea ; because the Ruines of the Empire , by meanes whereof hee arose to that his Imperial Greatnesse , were not otherwise wrought , but by the wavering and disquiet turbulencies that were in the World in those daies . So that , howsoever it is called the first Beast , and the second Beast , in distinct considerations , yet upon the matter they both make but one Antichrist . And therefore in Rev. 17. is there mention made but of One Beast only , which supported the Whore of Babylon . Yea , Fatentur omnes pertinere omnino ad Antichristum verba illa Iohannis , &c. All men confesse ( saith Bellarmine himselfe ) that those vvords of Iohn ( in Rev. 13.11 . &c. ) doe undoubtedly belong to Antichrist . Now then let us examine and see , if they be not all verified in the Pope and Papacy . First , it is said , that this second Beast , had two hornes like a Lamb but he spake like the Dragon : Duo Cornua similia Agni , scilicet Christi : cuius duo Cornua , sunt duo Testamenta : He shal have two Hornes , like to those of the Lambe , that is , like to those of Christ : vvhose two Hornes , be the two Testaments , as Lyranus , Primasius , and Augustine also , expound them . Whereby appeareth , that Antichrist shall outwardly pretend great sanctitie , sinceritie , humilitie , and simplicitie , and as if hee did all things by good authoritie and strength of the holy Scriptures , the two Testaments , the Old and the New : and yet , in verie deed , his voice and speech , that is , his doctrines , decrees , lawes , canons , and constitutions , should bewray and discover him , to be but a Wolfe in Sheepes clothing , and no lesse cruell , and malignant against the true Church of God , then the verie Dragon . Doth not everie man perceive , that these things doe rightly fit the Pope ? For who maketh a greater outward shew of sanctitie , pietie , and Christianitie , then he ? and what doth he else , but pretend the strength and authoritie of the two Testaments , namely , of the holy Scriptures , for warrant and maintenance of the false doctrines , errors , & heresies , hee teacheth and holdeth ? Can anie man outwardly pretend greater humi litie , then he , when he entitleth himselfe , Servus servorum Dei , a servant of Gods servants ? and yet for all that , he taketh upon him , by his claimes and actions , to be , Rex Regum , & Dominus Dominantium , the King of Kings , and Lord of Lords . So that , howsoever hee pretendeth humilitie , yet wee see hee is farre from it . And howsoever hee pretendeth the authoritie of the holy Scriptures , viz the two Testaments , ( for the strengthning and confirmation of his religion , doctrine , and doings ) alledging them to be shadowed out , and figured , in the two Hornes of his Myter : yet , partly , by reason of the unsound and false translations of those Scriptures , which he defendeth and authorizeth against the truth of the Originals : and partly , whilest he perverteth and misinterpreteth the true Scriptures themselves , and equalleth also his Traditions unto them , and moreover dispenseth with them , at his pleasure , and preferreth his owne authoritie , and the authoritie of his Church , above them , and so maketh them to speake in another sense , and otherwise then ever they meant : it is apparant , that being thus used , and abused , they be , at the most , but like the two Hornes of the Lambe , ( as this Text speaketh ) and be not the verie two hornes themselves : that is , they be not the pure , incorrupt , and undoubtedly true Scriptures themselves , but corrupted & differing from them . Pope and Popery then , appeareth to consist all in shewes , semblances , and likenesses of veritie , sanctitie , and pietie , and have it not in verie deed and substance . And therefore , not without good cause , did diverse Bishops make their complaint , long sithence , in their Epistle to Pope Nicholas , recorded in Aventine , saying in this sort , unto him : Thou bearest the person of a Bishop , but thou playest the Tyrant : under the habite and attyre of a Pastor , vvee feele a VVolfe : It is , a lying Title , that calleth thee Father : thou in thy deeds shewest thy selfe to be another Iupiter : being the servant of servants , thou strivest to be the Lord of Lords &c. But moreover , doth not the Pope speake like the Dragon , that is , like the Divell , ( for by the Dragon , in the Revelation , is the Divell understood ) when he saith , that the Kingdomes of the world be his , and that he hath power to dispose and give them to whomsoever hee will ? For , did not the Divell speake the verie same to Christ in the Gospel ? Yea , the Pope is ( as they write ) Totius orbis Dominus . The Lord of the vvhole vvorld , and hath Coelestis & terrestris potestatis Monarchiam : The Monarchy or soveraignetie both of the heavenly and earthly power : and to him , forsooth , they apply that Prophecie , Dominabitur à mari ad mare , & à flumine , usque ad terminos orbis , He shall rule from sea to sea , and from the river , to the ends of the vvorld . Yea , they attribute that unto him , which Iesus Christ spake of himselfe , saying : that , All power is given unto him , both in heaven and earth , Matth. 28.18 . Be not these , most abominable , blasphemous and divelish speeches , being attributed to the Pope ? But yet further , what doth hee else , but speake like the Dragon , that is , like the Divell , whilest he teacheth that doctrine of Divells , mentioned in the Epistle to Timothy , as shal afterward appeare ? and whilest he maintaineth a wrong worship of God , a false faith , and an Apostatical and Antichristian religion , against the right , most pure , and onely true religion of Christ , extant in the booke of God , the holy and canonical Scriptures . 3 Againe it is said : that this second Beast , did exercise all the power of the first Beast , and that , before him . And who is so ignorant , but hee knoweth , that the Pope exerciseth all the power of the first Beast , that is , of the Latine , or , Romane State , and that before him , or before his face , that is to say , even at Rome , and in the presence of the Romane State ? For hath not the Pope gotten that which was the seate of the Emperor , namely Rome , and made it his seate ? And is not the Emperor , put downe , from having anie Headship , or Soveraigne Authoritie there ? Yea , doth not the Pope there take upon him , to exercise all the Imperial power & authoritie , tamen sine nomine Romani Imperatoris , yet vvithout the name of the Emperor of Rome , as Bellar. himself also saith , that Antichrist must doe ? For this Imperial Authoritie , aswell as his Ecclesiastical , that is to say , both his supremacies ( as before is shewed ) hee claimeth and holdeth , under the name and title of being Pope and Bishop of Rome , and not under anie name or title of being the Emperor . For they hold ( as Antoninus writeth ) that , Potestas Papae maior est omni alia potestate creata : The power of the Pope , is greater then all other created powers . But , to conclude , what doth he else , but exercise this Imperial Authoritie before his face , whilest he domineereth over him that is now called Emperor of Rome , and Germanie , and maketh him his vassall , and at his command ? Yea , not only hath the Pope for his part , thus disloyally and uniustly depressed and subiugated the Emperor , exercising , and that verie impudently , all his authoritie before his face , but hee did so worke and perswade , with the inhabitants of the earth , that they also were content at last to vvorship the first Beast , vvhose deadly vvound vvas healed : that is , to honour and submit themselves to that Imperial State , whereof himselfe , after the overthrow of the Emperors , became the Monarch . For it was an Imperial Monarchie , ( to be ioyned to his Episcopal ) which he so much desired , and thirsted after . 4 Wherefore , to compasse and effect this , which hee so much affected , it is said , that Hee did great vvonders , so that hee made fire to come downe from heaven on the earth , in the sight of men , and deceived them that dwell on the earth , by the signes which vvere permitted him to doe , in the sight of the Beast : saying to them that dwell on the earth , that they should make an Image to the Beast vvhich had the vvound of a sword and did live : And it vvas permitted to him , to give a spirit unto the Image of the Beast , so that the Image of the Beast , should speake , and also should cause that vvhosoever vvould not vvorship the Image of the Beast , should be killed . If you remember who this Beast is , that had the deadly vvound by the sword , namely , that it was the Romane State , wounded in the sixt head , viz. in the Emperors , you will the better perceive , that the Image of that Beast , is , and must needs be , some State , or , forme of government , erected , like unto that of the Imperial : for , what is an Image , but a likenesse , or resemblance of that whereof it is an Image ? Now then , what is , or can bee , this Image of that Beast , but the Popedome , erected in lieu of that Empire , at Rome ? This doth Augustinus Steuchus himselfe , though a great Papist , sufficiently declare , in these words : In Pontificatu , etsi non illa veteris Imperij magnitudo , species certè non longè dissimilis , renata est : Qua Gentes omnes , ab ortu & occasu , band ●ecus Romanum Pontificem venerantur , quam omnes Nationes Olim , Imperatoribus obtemperabant . In the Popedome ( saith he ) there arose , if not the greatnesse of the ancient Empire , yet verily a forme , not much unlike to it : VVherby all Nations , from East and VVest , doe in like manner , VVorship the Pope of Rome , as they did , in times past , obey the Emperor . And therefore a little after , the same Steuchus calleth the Popedome , an Empire , and , a Maiestical Royaltie , in expresse termes . Blondus likewise , comparing Rome restored under the Pope , with Rome flourishing under the Emperors , saith : that , Habet Roma in Regna & Gentes Imperium . — Dictatorem nunc perpetuum , non Caesaris sed Piscatoris Petri successorem , & Imperatoris praedicti ( id est , Christi ) Vicarium , Pontificem summum , Principes Orbis adorant & colun● , &c. Quid ? quòd maiora , vel c●rtè paria priscorum temporum Vectigalibus , Europa pene omni● tribu● a Romam mittit : Rome hath an Empire over Kingdomes and Nations . The Princes of the VVorld doe now adore and vvorship the Pope of Rome , being the perpetual Dictator and successor ( not of Caesar , but ) of Peter the Fisherman , and the Vicar of Christ , &c. Yea , in a maner , all Europe , sendeth greater tribute to Rome , or at least , Equal , to that of the old times . And with this agreeth that also of Bellarmine , where he saith : Antichristum fore ultimum , qui tenebit Romanum Imperium ; tamen sine nomine Romani Imperatoris : that , Antichrist shall be the last head of Rome , vvho shall hold the Romane Empire , but yet vvithout the name of the Romane Emperor . For the name and title , of being Pope of Rome , and of Christs Vicar , and Peters successor , ( under which , hee exerciseth all his authoritie , both Imperial and Episcopal , Spiritual & Temporal ) is better pleasing and more beneficial to him , then the name and title of Emperor . Yea , it is this spiritual power , that animates , and gives life and spirit ( as the Text speaketh ) unto the temporal , and which maketh it to be of so great , so glorious , and so high esteeme : for , this opens the peoples hearts and purses unto him , and brings in , and heapes up , abundance of wealth and treasure : this causeth Kings to stoupe and bow unto him , and his censures and thunderbolts of Excommunication , to be so dreadfull : causeth men to repaire from all quarters to Rome , to partake of the spiritual liberalities of his Holinesse : and yet hee is ever a gainer by that meanes , notwithstanding all that his bountie and liberalitie . Neither did this second Beast , the false-Prophet , Antichrist , cause onely the Image of the Beast , that is , the Papal Empire , to be thus made and erected , nor did only put a life or spirit into it , whereby it did speake , that is , give forth Edicts , Lawes , Sentences , and Decrees , but did further so speake ( as this Text sheweth ) that vvhosoever vvould not VVorship the Image of the Beast ( that is , this Papal-Empire ) should be killed , and put to death , namely as an Heretick or schismatick , or as a seditious person . These things be so plaine and evident , as that they need no further explication , or proofe . For to what other end , tend all their cruell persecutions , their bloudie Inquisitions , their detestable Massacres , their abominable Leagues , Conspiracies , and Warres , against Protestant , Kings , Princes , & people , but that none might live or breath ( if they might have their wills ) which would not worship and become obedient to it ? Yea , not onely would they have them to be deprived of their lives , but of houses also , lands , goods , libertie , & whatsoever other solace of humane societie . For thus did Pope Alexander the third , decree , in the Councel of Turon , against such as would not subiect themselves to the Sea of Rome : Ne , ubi cogniti fuerint , receptaculum quisquam eis in terra sua praebere , aut praesidium impertiri praesumat : sed nec in venditione & emptione , aliqua cum ijs communio habeatur : ut solatio humanitatis amisso , ab errore viae suae resipiscere compellantur . Quisquis autem contra haec venire tentaverit , tanquam particeps iniquitatis eorum , anathemate feriatur : Illi vero si deprehensi fuerint , per Catholicos principes , custodiae mancipati , omnium ●onorum amissione mulctentur . That , after they be knowne , no man presume to give them any receipt upon his land , or harbour them : neither in buying and selling , let any communion be had vvith them : that , loosing the solace of humanitie , they may be compelled to returne from the error of their vvay . And vvhosoever shall doe the contrary , let him , as being a partaker of their iniquitie , be sentenced to be Anathema : and they , if they be taken , by Catholike Princes , let them be committed to prison , and loose all their goods In the Councell of Lateran likewise , assembled against the Albigenses , ( whom they call Cathari and Pat●rini ) it was said thus : Eos & defensores eorum , & r●ceptores , Anathemati decernimus subiacere : Et sub Anathemate prohibemus , ne quis eos in domibus , vel in terra sua , tenere , vel fovere , vel negotiationem cum ijs exercere praesumat : VVee decree , Them , and their defenders and receivers , to bee under the sentence of Anathema : And under the same curse , VVee forbid , that no man presume to keepe or harbour them in their houses , or upon their land , or to negotiate vvith them . In like sort did Pope Martin the fift , in his Bull of condemnation against Iohn Husse and Hierome of Prage ( annexed to the Acts of the Councell of Constance ) straightly charge and command , that such as they were , which would not be obedient to the Sea of Rome , nor hold communion with that Church , should not be permitted , Domicilia tenere , larem fovere , contractus inire , negotiationes & mercantias quaslibet exercere , aut humanitatis solatia cum Christi fidelibus habere : to have any house or home ▪ to make any contracts , or to use any trade or trafficke , or to enioy any solace or comforts of humanitie vvith the faithfull of Christ. And , as if all this were too little , Pope Boniface the eight , did further say and decree , that it was , de necessitate salutis , subesse Romano pontifici , of the necessitie of salvation , for everie man , to be subiect to the Pope of Rome . Thus you see , that this Image of the Beast ( that is , the Emperor-like State , and governement of Rome by the Popes ) was able to speak : for her owne exaltation and advancement , amongst the Inhabitants of the earth , and what manner of speeches they were , and how terible , dammageable , and in conclusion , deadlie , to all that would not worship it , and become obedient thereunto . But no onely by words , speeches , sayings , perswasions , doctrines , and decrees , but by miracles , signes , or wonders also , was this Image of the beast to bee erected : For the Text saith , that this second Beast ( the false-prophet , Antichrist ) did great Wonders , so that he made fire come downe from heaven on the earth , in the sight of men , and deceived them that dwell on the earth , by the signes which were permitted him to doe , in the sight of the Beast : saying to them that dwell on the earth , that they should make the Image of the Beast &c. So that the drift of all these Miracles , was but to make the Image of the Beast . And this agreeth with that of S. Paul , where hee saith : that , the comming of Antichrist , shall bee , by the working of Satan , with all power , and signes , and lying vvonders : and with that also of the False-prophet ( mentioned in this Revelation of S. Iohn ) that hee did Miracles . Which False-prophet , cannot be understood of Mahomet the False-prophet , amongst the Turkes , and Sarazens , for hee did no miracles , but prevailed with his religion an other way , and especiallie by force of Armes , and dint of Sword. Yea , Mahomet openlie protested , saying : Non sum miraculis , aut indicijs , ad vos missis : I am not sent unto you vvith miracles , or signes . And so also doth Dionysius Carthusianus testifie , that , Mahometes asserebat , Deum sibi dixisse , quod non permisit eum Miracula facere : Mahomet affirmed , that God said unto him , that hee permitted him not to doe miracles . But againe , the Myracles which this false Prophet mentioned in the Revelation , did , hee did them , before the Beast , and in his ●ight and presence , ( Rev. 13.14 . Rev. 19.20 . ) that is , at Rome , and in the view of the Romane State , and not amongst Turkes or Sarazens . The false Prophet then , here mentioned in this Revelation , which did these Miracles , appeareth to bee such a false Prophet , as is among Christians , to delude and deceive them , and not any such as is amongst the Turkes , or other Infidels of the World. Now , amongst the rest of the miracles , which this second Beast ( that is , this false Prophet amongst Christians , viz. Antichrist ) was to doe , this is speciallie mentioned , that hee made fire come downe from heaven on the earth , in the sight of men . Bellarmine , and some other Papists , would have this to bee understood , litterally , of materiall fire . And yet , if they will needes have it so to bee taken , it will advantage them nothing . For in the Papacie , they have made fire come downe from heaven on the earth , as even their owne writings doe declare : As for example , in their Legend for the feast of Corpus Christi , to confirme their error of Transubstantiation , and the adoration of their consecrated Bread in the Sacrament , they report , that a Priest , carrying the Host to a Sicke man , lost it by the way , and being perplexed for so great a losse , there appeared a Pillar of fire , shining like the Sunne , from heaven to the earth , pointing to the verie place where the Bodie of Christ lay : attended with a companie of devout Beasts● , which falling downe upon their knees , adored it . Yea , Bellarmine alledgeth no lesse then seven miracles for confirmation of this error . Likewise , to confirme another error of theirs , concerning the worship of Saints , they alledge sundrie miracles , and amongst the rest , they fetch fire from heaven for that purpose : For of Thomas , they say , that a burning light descended fower times , and kindled the Tapers in honour of that Saint . In the Legend of Iacinth and Eugenne , they also fetch fire from heaven , to consume Melance , the false accuser of Eugenne . Againe , in the Legend of Edward the Martyr , there is a Piller of fire brought from heaven to the earth , to shew the place of his buriall . In the Legend of S. George , they also fetch fire from heaven , to burne Dacianus , who had be headed him . In the Legend likewise of S. Barbara , they fetch fire from heaven , wherewith her Father that persecuted her , was consumed . In the Legend of S. Martyn , they , to make him like to the Apostles , doe say , that the holy Ghost descended upon him in the forme of Fire , as it did upon the Apostles . But to leave all other errors of Poperie , which want no Miracles amongst them , to confirme them , and to come to this verie point in hand , touching this Image of the Beast , that is , touching the Papall Empire , or , Emperor-like State , erected in the Popes at Rome , upon the subversion of the Emperors : Was not Pope Hildebrand , otherwise called , Pope Gregorie the seventh , the first , that is most famous ( or rather most infamous ) for resisting and weakening the Emperor of his time , by rebelling , and making Warre against him ? Doth 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 in the mindes of his followers , as that they should beleeve his Supremacie and Religion to be as undoubtedly true and right , as if the same had beene approved and ratified by fire , sent downe from God out of heaven , for that purpose . And they may allude to the times of Elias in another sense also , signifying , that as in his daies , fire came downe from heaven , to consume certaine Captaines vvith their fifties , which came to molest and disquiet him : so if anie molest , interrupt , or disturb the Pope , in anie point touching his Supremacie , and the Religion thereunto belonging , that he can likewise cause a Divine revenge , like fire from heaven , to fall upon them , which hee would perswade them , they shall not escape . Thus by words and deedes , perswasions and threats , fraude and force , by doctrines , decrees , and constitutions by rewards and punishments by false miracles , and by all the wayes hee could devise , hath the Pope endevoured to erect unto himselfe a Throne upon earth , and to have a Monarchie , not only Episcopal & Ecclesiastical ( for that would not content him , though it were too much ) but Civil and Imperial also , that so , in Him , as being the Head and supreme governor of Rome in lieu of the Emperors , the Image of the Beast might appeare . Yea , to make himselfe yet more like to the Emperor , he hath also taken the Emperors habite which was of Skarlet , together with shooes of Skarlet , which were proper to the Emperors . And as the Emperor had a Senate clad in Skarlet : so hath the Pope also a Senate of Cardinalls , clad in cloth of the verie same colour . Inasmuch then as the Pope , and his Cardinals , ( which make the State , whereby Rome is ruled and governed ) be thus all of them , clad in Skarlet : you therein , not onely see the Image of the Beast , but therewithall the verie skarlet coloured Beast , which was so long agone prophecyed of and foretold , that the VVhore of Babylon should sit upon : for , a Prophecie , is of things to come , and not of things present : and so is it , accordingly , expressely said , of that prophecie in the Revelation of S. Iohn , that it was to shew him things future ▪ and which afterward should be done ( Rev. 4.1 . ) and not things present , and in esse , at that time . 5 In the three last verses of the chapter ; it is further said : that this second Beast , caused all both small and great , rich and poore , free and bond , to receive a marke in their right hand , or in their foreheads : and that no man might buy or sell , but hee that had the marke or the name of the Beast , or the number of his Name . Here is vvisedome : let him that hath understanding , count the number of the Beast : for it is the number of a man ▪ and his number is 666. In which words , you see , that this second Beast , was to cause men to receive a marke , in their right hand , or in their forehead : and there he sheweth , what marke this is , namely , that it is the marke of the Beast , whose deadly wound was healed , viz. in the Pope , in whom , the ancient Imperial dignitie was restored , and revived at Rome . So that the marke of the Beast , here , that is , of the Latine or Romane State , as it was and is in the hands of the Popes , and managed and ruled by them , ( in respect of Religion ) is , and must needs be Poperie , or ( which commeth all to one reckoning ) , subiection and obedience to the Pope , and to his decrees , and determinations . And , this marke , hee causeth all to receive in their right hands , or in their foreheads , that is , either by the manner of their actions , life , and conversation , to shew it , or , by their open and outward profession , to declare it . For so doth S. Augustine , Primasius , Lyranus , Haymo , Richardus de S. Victore , and the ordinarie Glosse likewise expounds those words . Yea , none ( saith the Text ) might buy or sell , save he that had the marke , or the name of the Beast , or the number of his name : that is , none was to trade , or to be a Merchant of the Popes Pardons , Indulgences , or such like Romish Merchandizes , unlesse hee either professed subiection to the Pope and Popish Religion , or unlesse hee had the name of a Romanist ; or were at least , reckoned , or numbred amongst them , as if he were a verie true Romanist , indeed . Yea , even concerning temporal Merchandizes also , did Pope Martin the fift ( in his Bull annexed to the Councell of Constance ) and divers other Popes also ( as before appeareth ) give straight charge and commandement , that none which will not acknowledge subiection to the Pope and his Religion , should buy or sell , or make my contracts , or exercise any trafficke or merchandize , or have any comforts of humane societie , vvith faithfull Christians . Although therefore Bellarmine obiecteth , that there be manie within the dominion of the Pope , which not professing the Popes Religion , doe neverthelesse , buy and sell , as namely the Iewes : thereunto is answered , first , that Antichrist ( the Pope ) is properly the King and Head , not of Vnchristian , but of Antichristian people , and therefore is to exercise that his Papal and Antichristian Authoritie onely amongst that kinde of people , and not over Iewes , and such like Infidels , which make no profession at all of Christ , or Christianitie . Now as touching such as professe the name of Christ , it is before shewed that hee suffereth none of them , where he hath to doe , by his good will , to buy or sell , or to exercise anie trade of merchandizing : yea , or to enioy the comforts of humane societie , unlesse he live in subiection to him , and hold communion with his Church . But secondly , Iewes , that live within the dominion of the Pope , be not within the compasse of such Merchants , as be here specially intended , viz. to buy and sell the Popes Pardons , Indulgences , and such like Antichristian wares , wherein the chiefe merchandizing of Papal Rome consisteth , and whereat this Text principally aimeth . For not Iewes , but pretended Christians , and those of the forwarder sort of their Religion , be the men used to bee imploied in this kinde of trafficke . What have Iewes to doe , with this kinde of Romish ware , or to deale with such merchandize in the Church of Rome , concerning the soules of men , whereunto they be altogether strangers , and which Church , together with the orders , and religion thereof , they utterly disclaime and disavow ? And yet , thirdly , even the Iewes themselves , that trafficke and trade , temporal commodities and merchandizes , doe it , by Letters Patents , Rescripts , Warrant , or , Licence from the Pope of Rome , or his lawes , ( for otherwise they could not doe it ) : and so ( upon the matter ) have they also the name of the Beast to allow and authorize them therein . And therefore even the verie Iewes themselves , which doe not otherwise trade , trafficke and merchandize worldly commodities , but by the Popes , authoritie , permission , or allowance , within his Dominions , doe no way confute , but rather confirme this point . 6 Here is vvisedome , ( saith the Text ) : let him that hath understanding , count the number of the Beast , for it is the number of a man , ( that is , such , as a man by his understanding , may possibly attaine unto ) and his number is 666. That which is here called the number of the Beast , is in the verie next verse going before , and elsewhere also , called the number of the Name of the Beast . Now although it might be an hard and difficult matter before the accomplishment of this Prophecie , to finde out , this number of the name of the Beast : yet after the accomplishment of it , it is not so hard a matter . First therefore , they be much deceived who take this to be the proper name of some one particular man , or singular person : for the Text it selfe sheweth it , to be the name , not of anie particular man , but of a Beast , that is , of a State , Kingdome , or Dominion : and declareth it also to be the name of the Beast , that had seven heads ; that is , of the Latine or Romane State. The Beast then being now found out , and knowne to be the Latine or Romane State , it is so much the more easie to search , and finde out , whether , the number of this Beasts name , that is , of the Latine or Romane State , doe in the numeral letters thereof , conteine iust 666. For if it conteine iust that number , then for that cause also , will this matter , be so much the more apparant . In what language then are wee to reckon it ? Most likely , either in the Hebrew , because the Revelation ( as some thinke ) was given in Hebrew , to S. Iohn , being an Hebrew borne : or else in Greeke , because the Revelation was written in Greeke , and that also to the Greeke Churches : and all the letters in both these languages , be also numeral : whereas the letters in the Latine tongue be not all numeral , though some be . If then you aske in Hebrew , what Malcuth , that is , what Kingdome , this is , which is here spoken of ? A fit , and congruous answer , is made in the same Hebrew language , that it is , Romijth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth Romane , denoting it thereby to be the Romane State , or Romane Kingdome : which word , in Hebrew , doth in the numeral letters thereof , conteine the iust number of 666. If againe you aske , in Greeke , what Basileia , that is , what Kingdome it is : it is likewise fitly and fully answered in Greek , that it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Latine Kingdome , or , the Latine State : which name of the Beast so produced in Greeke , doth also in the numeral letters thereof , conteine the iust number of 666. Or , if you will thinke it fit to reckon it in the Latine tongue , which is the proper tongue of the Beast ( as possibly it is so to be reckoned , for in the Latine tongue , some letters be also numeral , though all be not ) what name or title hath the Pope , who hath gotten to himselfe this headship , and soveraigne rule of Rome ? Is hee not usually called , Vicarius Generalis Dei in terris ? Gods Vicar general upon Earth ? And doe not these words thus produced in Latine , conteine , in them , in the numeral letters or characters , the iust number of 666 ? It is cleere and apparant , that they doe . So that , whether you consider the Latine or Romane State , simply by it selfe , or as it is long sithence translated , or brought to the Pope of Rome , the last head thereof : you finde , in all the three languages , both of Latine , Greeke , and Hebrew , ( which be counted the three learned languages of the world ) the number of the Beast , fitly to agree : yea these verie words ( Latinus status , ad Papas allatus , ) directly signifying , the Latine State , as it is ( now long since ) translated and brought unto the Popes , conteineth in the numeral letters thereof , the iust number of 666 ; which is therefore a thing , not unworthie the noting and observing . Irenaeus ( whose Maister was Polycarpus , Disciple to S Iohn , that received this Revelation ) saith : that the number of the name of the Beast , should conteine 666 , according to the computation of the Greekes , by the Letters that be in it . He therefore reckoning other names ( as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in neither of which , there is anie likelyhood , that anie of them should be this name , seeing none of these , is the name of a Beast , that is of a Kingdome , or State ) setteth downe the name , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereof he writeth thus : Sed & , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nomen sexcentorum sexaginta sex , numerum : & valde verisimile est : quoniam verissimum Regnum , hoc habet vocabulum : Latini enim sunt , qui nunc regnant : But the vvord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( lateinos ) conteyneth also the number of 666 : and this is very likely ( saith he ) to be the name : because the most true Kingdome , hath this name : for they be Latines , vvhich now raigne . Where you see , even by Irenaeus his testimonie , first , that the Beast here mentioned , signifieth a Kingdome , or State : secondly , that his name , conteyning the number of 666 , must bee in Greeke , and reckoned by the numeral letters of the name , in that language . And thirdly hee saith , that it is verie likely , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . All which verie fitly agreeth ( as is apparant ) to the Latine State , not onely as it was ruled by Emperors , but as it is sithence also ruled by Popes . For in the Papacie also , Latine , is in chiefest request , and preferred before all other languages . All their Service is in Latine : the people be taught to pray in Latine : the Scriptures be not allowed of , but according to their Latine translations : and it is commonly and vulgarly called , the Latine Religion &c. What therefore Irenaeus in those ancient times affirmed to be verie probable , and likely , Wee , living so manie hundred yeares after him , and seeing the accomplishment of this Prophecie , doe and must conclude it , by the event , to bee not onely probable and likely , but necessarily true and undoubted , That it is the Latine Kingdome , or Romane State which is there intended and described . As for that Bellarmine , and some other Papists say , that the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may not be written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but with a simple Iota , it is too vaine a cavill : for Irenaeus , being a Grecian borne , knew how to write Greeke , I hope , aswel as Bellarmine , or anie other that taketh the exception . Secondly , even meane Scholers in that tongue , doe know , that it may be written both wayes , and that it is no new or strange thing , with them , to write , I , long , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : as Atrides , and Aristides , be written in Greeke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So Nilus , Epirus , and Mithras , be written in Greeke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : especially , when N followeth I long , it is the observation of Ioseph Scaliger himselfe , ( in his Notes upon Eusebius Chronicle , pag. 106 ) that the Grecians doe turne the I of the Latines , into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : as in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This therefore appeareth to bee , a verie frivolous and idle exception . And as touching that they further obiect , that there bee manie names , which make that number of 666. and thereupon would inferre , that anie of those , may be the name there spoken of , aswell as Latine , or Romane ; they talke likewise very idely , and to no purpose : for although there bee many names , that conteine that number of 666 , yet none of them , conteyning that number , can be the name there spoken of , unlesse it bee the name , first , of a Beast , that is , of a State , or Kingdome : secondly , unlesse it be the name of that verie Beast with seven heads , there mentioned : nor thirdly , unlesse it bee such a name , as agreeth with that Beast , in every other respect and circumstance : of which sort , none is , or can bee shewed to bee , but onely that which is the Latine , or Romane State. Inasmuch then , as the Pope of Rome counterfeiteth the Lambe , but acteth the Dragon , in verie deede : and exerciseth all the power and authoritie of the first Beast , that is , of the Romane State , and that before his face : and seeing that the deadlie wound , given to the Empire , was cured and healed in him : and that hee with his Clergie , and holie men , and holy women , hath by their Miracles , done in the sight and viewe of the Romane . State , together with his doctrine , and other his devises , so bewitched , and inchanted the Inhabitants of the Earth , that they have as verily beleeved the Popes Supremacie , and his religion to be of God , as if they had beene ratified , and approoved from God himselfe , by some miraculous sending of fire from heaven , for the confirmation of them : and hath also caused an Image of the Beast , to be made , namely , the Papall State , in lieu of the Imperial , whereof himselfe is now the Head and Monarch : & hath moreover , put such a spirit into this Image of the Beast , so that it did speake , and give forth such terrible Edicts & Iudgments , that whosoever did not obey it , & the decrees therof , should be put to death ; and hath also caused , and commanded all professors of Christianitie , under his rule and dominion , to receive the Marke of the Beast , which , in respect of Religion , is manifestly , Poperie : and hath willed also , and ordained , that none within his Dominions , professing the name of Christ , should buy , or sell , or use the trade of Merchandizing , unlesse hee have the marke of the Beast , that is , unlesse hee professe the religion of Poperie : or have his name , which is to bee a Romanist , or Latine man , that is , a man of the Romane , or Latine Religion , professing subiection to him : or have the number of his name , that is , unlesse hee so carrie and demeane himselfe , as that hee bee numbred , and reckoned amongst them , as if he were a verie true Latine , or true Romane indeed : and seeing that the number of the name of the Beast , conteyning 666. doth also fitly and fully agree to the Latine , or Romane State : yea , seeing the Pope hath all the Markes whatsoever , mentioned in the holy Scriptures , to belong to Antichrist ( for no instance can be given to the contrarie ) I conclude that hee is , and must needs be helde to bee , the verie undoubted Grand Antichrist , and that there is no other to bee expected . CHAP. IIII. Shewing also the Pope to bee Antichrist , and the Popish Church , to be the Antichristian , out of the 1. Tim. 4. Vers. 1 , 2 , 3 , 4 , 5. THE words of this Text bee these : But the spirit speaketh evidently , that in the latter times , some shall depart from the faith , giving heede to spirits of error , and doctrines of Divells , which speake lyes in hypocrisie , having their consciences seared , with an hot Iron : forbidding to marrie , and commanding to abstaine from meates , vvhich God hath created to bee received with thankesgiving , of them which beleeve and know the truth : for every Creature of God is good , and nothing to bee refused , if it be received vvith thankesgiving : for it is sanctified by the word of God and prayer . Beside the former notes and markes of the Antichristian and Apostatical Church , the Apostle here hath , for our fuller , and better satisfaction in that point , notified also , and set downe unto us , two other marks , and those not the worst , but the most sensible , nor the most wicked ( though wicked enough ) but the most easie to bee knowne , that none might anie longer erre , or goe astray therein . The two markes , whereby to discerne and know this Antichristian Church , which hath made an Apostacie , or departure from the right faith ( and whose teachers , bee false teachers ) hee specifieth to bee these : namely , 1. Forbidding people to Marrie , which by Gods law bee not prohibited . 2. A commanding to abstaine from meates , for religion sake , which God hath created to be received with thanksgiving . Which two notes , or markes , bee apparantly found in the Papacie ▪ For there , namely in the Papacie , are divers persons forbidden to marrie , which by Gods law be not forbidden , as namely their Bishops , Deacons , Priests , Monkes , Friers , Nunnes &c. And there also is a commanding to abstaine from some kinde of meates , for religion sake , as is sufficiently knowne , and as shall afterward appeare : and therefore in the Papacie it is , that the Church is Apostatical and Antichristian . But touching the point of Marriage , the Rhemists , and other Papists answer , that S. Paul here speaketh onely of the Manichees , Encratites , Marcionites , of the heretickes , called Apostoloci , Ebionitae , and the like , whose heresie about Marriage was ( say they ) that , to marrie , or to use the Act of Matrimonie , is of Satan , and that the distinction of Male and Female , came of an ill God. And thus would they have the old Heretickes onely to be branded , and themselves noe way to bee touched herein . But indeede ( if you well observe the words ) not so much those old heretickes , as the later hereticks , namely , the Papists , bee there noted and branded : yea , these chiefely , and especially , if not altogether . For those old hereticks that attributed the institution of Matrimonie , to Satan , and the distinction of male and female , and procreation of Children to the Divel , did not speake lies or falshood in hypocrisie ( as these are here said to doe ) but in palpable , and open blasphemie , which might therefore easily bee discerned of Christians , and avoided . But the Papists , that ( under pretence of holinesse , religion , puritie , and chastitie ) forbid Marriage , bee those that utter this their doctrine in hypocrisie : and therefore bee such , of whom the Apostle here speaketh , and had the more neede to give the Church a forewarning , that they might beware of them , and bee the better armed against them . But because they confesse , the old Heretickes , to be here condemned , let them tell mee , how much differeth in this point , the Church of Rome from those old Heretickes , the Manichees ? For even the Manichees permitted marriage to the Lay people , which they called their hearers : but in no wise to their Clergie , which they called their Elects , or chosen men , as S. Augustine declareth . Seeing then they are in the same heresie with them , in this very point , how can they avoide from themselves herein , the note and brand of those old Heretickes ? But they say , that their Clergie men , Monkes , Nunnes , and the rest of their religious orders , be Votaries , and have vowed continencie , and therefore it is not lawfull for them to marrie , because of their Vowes . But I demand , What if they bee not able to keepe this vow , but that notwithstanding their Vowes , Praiers , Fastings , and other meanes , by them used , they still burne in lust ? For , in these cases , concerning marriage , or single life , Everie one hath his proper gift of God● one after this manner , and another after that : as S. Paul himselfe directlie teacheth and affirmeth . So that Continencie from Marriage , is a gift , not common to all , but proper to some , as here appeareth , and therefore , every one that Fasteth , or that Prayeth , or laboureth after it , doth not alwaies attaine unto it : yea , Christ Iesus himselfe , expresly telleth us , that , All doe not receive it , but they onely to whom it is given . It must therefore , first of all bee confessed , that it was a verie presumptuous , rash , and unadvised Vow , which such men and women make , as at the time of their Vow-making , neither were , nor could bee assured of that speciall gift , nor yet afterward , have it given them from God : For which they are therefore to repent . And secondly , their vow thus appeaing to bee rash , and unadvised , and such as they finde themselves not able to keepe , it were much better for them to marrie , then continually to burne in Lust , and so to fall possibly , into fornication , or adulterie , or other more lewd and abhominable sinnes . For it is the expresse rule of S. Paul , that , It is better to marrie , then to burne . Yea , Marriage was instituted of God , for this verie end , to prevent and● void fornication , and adulterie , and all other uncleannesse : For so S. Paul againe saith and requireth : that to Avoid fornication , every man should have his owne wife , and everie woman her owne husband . And againe hee saith : that , Marriage is honourable amongst all men , and the Bed undefiled , but VVhoremongers and Adulterers God will iudge . And therefore if such persons as have made vowes , in this case , finde themselves not able to keepe them , and thereupon doe afterward Marry , S. Augustine himselfe condemneth not their Marriage : Non quia ipsae Nuptiae vel talium &c. Not that the Marriage it selfe , even of such persons ( saith hee ) is iudged to bee condemned Yea , hee further speaketh thus : They which say , that the marriage of such persons , is no Marriage , but rather Adulteries , seeme to mee ( saith hee ) not to conside● throughly , and diligently , what they say . Yea , it was indeede the direct heresie of those old Heretickes , called Apostolici , not to permit such to marrie as had made the vow of chastitie , and were not able to keepe it . And 〈◊〉 is further declared to bee , contrarie to the Doctrine of the Catholicke Church , which ( as Epiphanius also there testifieth ) iudged , it was better for such to marry openlie , then to burne privilie . Whilest therefore they suffer not such to marrie , as have made a vowe of Continency , and bee not able to keepe it , what doe they else , but , contrarie to the doctrine of the Catholicke church , ioyne with those old heretickes , called Apostolici , and consequently cannot herein avoide the same Antichristian note and brand imposed upon them ? But now ( if a man should further expostulate the matter with them ) what good or sufficient reason can they shew , why Bishops , Pastors , and Ministers of the Church , may not aswell bee allowed to bee married persons , as the Priests in the old Testament ? For it cannot bee denied , but the Priests in the old Testament did Marrie . If you say , that Bishops and Ministers should bee holie men : beside that marriage hindereth not holinesse in them , that have not the gift of Continency ( yea , it rather helpeth holinesse , making them to live honest ; and holy lives , who otherwise burning in lust , were likely to live verie impurelie and unholily ) , might not likewise the same obiection bee made , touching those Priests of the old Testament , in whom , holinesse was aswell required , as in the Ministers of the new Testament ? Yea , if marriage were against holinesse , or did hurt or hinder it , God would never have allowed it to anie kind of people : For even of Lay people , aswell as of Ecclesiastical Ministers , doth God require sanctitie , or holinesse , saying thus unto them : As hee which called you is holy : even so bee yee also holie , in all manner of conversation : because it is vvritten , bee yee holy , for I am holy . It is therefore a verie prophane speech of Papists , or of anie whosoever , that say , that Marriage is a prophanation of holie orders , or that in his owne nature , it prophaneth anie Christian , of what sort soever , it being a sacred and holie Institution , and appointed of God , as a remedie against sinne , and to preserve men in honestie , goodnesse , and sanctitie . Yea , some of the Apostles themselves were married men , as S. Peter ( otherwise called Cephas ) and some of the rest : and even those Apostles also that were unmarried , had the freedome and libertie , neverthelesse , to have beene married , notwithstanding the sacred function of the Apostleship . For so S. Paul witnesseth of himselfe and Barnabas , that it was lawfull and free for them , if they had beene so disposed , to have taken wives , and to have led them about with them , as they travelled in the execution of the office of their Apostleshippe . Have wee not power ( saith hee ) to lead about a Sister , A VVife , asvvell as other Apostles , and the brethren of the Lord , and Cephas ? The Rhemists hereunto answer , that the words in the Text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , should not bee translated , a Sister , a Wife , but a Woman a Sister : and say , that the Apostle meaneth plainly , the devout women , that after the manner of Ievvry , did serve the Preacher of necessaries , of which sort , manie followed Christ , and sustained him , and his , of their substance . But first they transpose , and misplace the words in that text , For the words be not ( as they in their Translation suppose ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a VVoman , a Sister , but , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , a Sister , a VVife : For no man of understanding , would translate it , a Sister , a VVoman , because the word Sister , implieth a woman , of it selfe . And therefore this latter word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , must of necessitie signifie , a VVife : For to translate it otherwise , namely , a Sister , a VVoman , were to make the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee superfluously added , and to no purpose . Besides , the word used in the text of leading about , declareth , that they were Wives , and not other Women : For it is a word , importing authoritie in it , as of the husband over his wife , or of the master over his servant , or such like : Neither had the Apostles any such command , or authority over other women . Wee reade indeed , of certaine women , that followed our Saviour Christ , but wee read not that hee did leade them about . But lastly , the verie scope of the Text , is also directly against this their conceit , and exposition , which expound it of such rich weomen , as did minister of their substance to the Apostles necessitie : For by such rich weomen , the Church could not bee charged , but was rather helped and relieved by them : whereas with the Apostles wives , that were poore as their husbands , the Churches might lawfully have beene charged : For this is the verie scope & purpose of the Apostle , in that place , to shew to the Corinthians , that in this point , Hee and Barnabas , used not that power and libertie , which freely and lawfully they might have done , in leading about a Sister , a Wife with them ( aswell as Cephas , that is Peter , and some other of the Apostles did ) . And even S. Hierome against Helvidius , to the same effect , citeth this text also , thus : Numquid non habemus potestatem uxores circumducendi , sicut & caeteri Apostolici . Have vve not power to lead about vvives , aswell as the rest of the Apostles ? And Tertullian likewise , according to this Text , saith : Licebat & Apostolis nubere , & uxores circumducere : It was lavvfull for the Apostles to marrie , and to lead about their vvives . Clemens Alexandrinus also , by this Text , doth proove , that the Apostles had Wives , and did lead them about : Doe they also ( saith hee ) reiect the Apostles ? For Peter and Philip did beget Children : Philip also , did give his Daughter in marriage . And therefore Paul saith in a certaine Epistle : Have vvee not povver to lead about a Sister , a VVif● , asvvell as the rest of the Apostles &c. 2 Yea , that Bishops , and Deacons , may be maried men , and have wives , S. Paul himselfe , further cleerely witnesseth : shewing , both what maner of men , Bishops and Deacons should be , and likewise what manner of weomen , their wives should be . A Bishop ( saith he ) must be blamelesse , the husband of one vvife , vvatching , sober , comely , a lover of hospitality , apt to teach , not given to vvine , no striker , not greedy of filthy lu●re , but gentle , abhorring fighting , abhorring covetousnesse , one that ruleth vvell his owne house , having children in subiection , vvith all honesty : For if a man know not how to rule his owne house , how shall hee care for the Church of God ? Where first you may observe , that a Bishop is expressely allowed to be the husband of one wife . Some Papists , hereunto answere , that by being the husband of one wife , is meant , that a Bishop must have but one wife before his admission to that his Episcopal office : but after his admission to that office , he must have none at all . It is a verie strange answer , and untrue . For first they hereby expound these words , ( a Bishop must be , &c. ) by these ; A Bishop must be such a one , as hath beene , &c. And so by this exposition of theirs , which will have it expounded of the time past onely , but not of the time present , they make the Apostle to speake , as if he had said thus : Let such a one be ordeined a Bishop , as hath heretofore beene blamelesse , but now at the time of his ordination , and after , is not so : such a one must be made a Bishop , as before he was a Bishop , was watchfull , sober , apt to teach , &c. But now after that hee is a Bishop , hee may have none of these vertues or good qualities , in him . Is not such an exposition senselesse , impious , and absurd ? And yet if they will expound the one clause of the sentence , touching a Bishop to be the husband of one wife , ( as they doe ) of the time past onely , and in no sort of the time present , they must likewise expound all the rest of the members and clauses of the same entire sentence , in the same manner , and so runne into those senselesse , and impious absurdities , before mentioned . But the Apostle himselfe , to put the matter further out of all controversie , speaking of Deacons , saith in the present tense : Diaconi sint unius uxoris viri ; Let the Deacons , be the husbands of one vvife . Now , as touching the meaning of these words , that a Bishop , or , Deacon , must be the husband of one wife , it is not to tye him necessarily to have a wife , but to this , that if he have anie , care must be taken , that hee have no more then one at a time . So that this Text maketh against Diga●y , or Bygamie , ( as wee call it ) or Polygamie , that is ▪ against the having of two , or more wives at once , and not ( as some take it ) against the having of several wives , one succeeding after the death of the other . And so doth S. Chrysostome expound this Text , speaking thus : He saith not this , as making a law , that none without a vvife may be made a Bishop , but appointing a measure of that matter : for it vvas lawfull for the Iewes to be ioyned in the second marriage , and to have two vvives at once . Theodoret likewise upon these words , The husband of one vvife , saith thus : The preaching then began , and neither the Gentiles did exercise virginitie , nor the Iewes admit it : for they esteemed the procreation of children , to be a blessing : therefore , forasmuch as at that time , they vvere not easily to be found , vvhich exercised continencie , he commandeth of such as had married vvives , to ordeyne them vvhich honoured temperance . And concerning that saying , The husband of one vvife , I thinke ( saith he ) certaine men have vvell said : for of old time both Greekes , and Iewes , vvere vvont to be maried ▪ and that vvith two , three , or moe vvives , at once . And even now also , vvhen the Imperial lawes , forbid men to marry two vvives at once , they have to doe with Concubines and Harlots . They have said therefore , that the holy Apostle saith , That he vvhich dwelleth honestly vvith one vvife onely , is vvorthy to be ordeyned a Bishop : for ( say they ) hee doth not reiect the second marriage , vvho hath often commanded that it should be used . Theophilact doth also so expound these words , the husband of one vvife . He spake this ( saith he ) because of the Iewes , for to them vvas permitted Polygamy , that is , to ioyne marriage vvith many at one time . Yea even S. Hierome , though no great favourer of marriage , and being himselfe inclined to that opinion , that he which hath beene twice married , should not be ordeined : yet in his Commentary upon the Epistle to Titus , confesseth and declareth , that sundrie did interprete the Text otherwise , namely , as wee doe : Some Interpreters of this place ( saith he ) doe give this sense . It vvas of the Iewish custome ( say they ) that men had two vvives , or moe at once , as vvee reade in the old Law , of Abraham , and Iacob : and this they will have to be the Apostles commandement in this place , that he vvhich is to be chosen a Bishop , have not two vvives together at one time . The sense and meaning then of those words , is evident and plaine enough , viz. that hee which is blamelesse or unreproveable , that is the husband of one wife , and of no mo at once , that is watchfull , sober , apt to teach , & hath all those other vertues and good qualities mentioned in that Text , is the man , that is meete to be made a Bishop . S. Ambrose ( in 2. Cor. 11. ) saith : That all the Apostles , except Iohn and S. Paul , had vvives . Chaeremon Bishop of Nilus , fled with his wife in persecution , Euseb. lib 6. cap. 42. Demetrianus an excellent Bishop of Antiochia , had a sonne , called Doranus , that was made Bishop , in stead of Paulus Samosatenus the Heretique , Euseb. lib. 7. cap. 30. Spiridion was a famous Bishop in the Councel of Nice , that was married ▪ and had a daughter , called Irene , Ruffin . lib. 1. cap. 5. Gregory Bishop of Nazianzen , was a notable Bishop , and father of the other Gregory that succeeded him , as appeareth by the Oration he made , in praise of his father . Gregory Bishop of Nissa , was an excellent Bishop , and was also married , Niceph. lib. 11. cap. 19. S. Germanus , was a notable Bishop , in Africa , and was likewise married , having a daughter called Leontia , that was afterward martyred by the Arrians , Victor . Vticens ▪ hist. lib. 3. Yea Fabianus , and , Hormisda , Bishops of Rome , were married : and manie other Bishops of Rome were Priests sonnes , as Pope Damasus himselfe in his Pontifical , doth testifie . And although it be true , that manie holy men , were unmarried also : yet you see it to be untrue which the Rhemists say , that no holy men ever used their wives after they were in holy Orders : For Socrates further mentioneth divers holy Bishops of the East Church , in his time , that begat lawfull children of their lawfull wives , after that they were Bishops , Socrat. lib. 5. cap. 22. And so doth Athanasius ( ad Dracontium ) affirme , that hee knew manie Bishops unmaried , and againe , Monkes , to be fathers of children : as on the other side , you may see ( saith he ) Bishops to be fathers of children , and Monke● that have not sought libertie of generation . And good it had beene , if this freedome and libertie to marry as it was left by God , had so continued to all sorts of men and women , without anie restraint or prohibition : for be not the Clergie men in Poperie , that be thus restrained , and prohibited to marrie , and likewise the Monkes , Friars , Nunns , and the rest , thereby , occasioned , or may they not thereby , be occasioned , to be like those old hereticks , called Origeniani turpes , Filthy Originists ? Who , as Epiphanius testifieth of them , Reiected mariage , yet lust ceased not amongst them , but they defiled their body and minde vvith wantonnesse : for some of them be in the habite of Monkes that live solitarily ; and some of the vvomen , are in the habite of women that live solitarily : but they are , for all that , ( saith he ) corrupt , performing their lust in their bodies . And againe he saith of them : that , They studie not for chastitie , but for fained chastitie , and that which hath the name onely of Chastitie . Clemangis a Doctor of Paris , that lived above two hundred yeares agon , concerning Monkes , and Abbeyes , speaketh thus : VVhat can I say of them that is commendable ? they being so slippery , indisciplinated , dissolute , unquiet , running up and downe , into common and dishonest places . And touching Friars , hee saith : They be worse then the Pharisees , ravening VVolves in Sheepes ●●othing , who in words pretend the forsaking of the world , and in deedes vvith all possible fraudes , deceipt , and lying , hunt after it : making semblance in outward shew , of austeritie , chastitie , humility , holy simplicitie , but , secretly , in exquisite delicates and variety of pleasures , going beyond the luxuriousnesse of all vvorldly men : and , though not vvith their wives , yet vvith their Bratts , filling themselves greedily vvith wine , and good cheere , and polluting every thing vvith lust , whose heate burneth them . And concerning Nunnes , hee saith : Shame forbiddeth me to speake of them , lest I should mention , not a companie of Virgins dedicated to God , but stewed , deceiptfull , impudent vvhores , with their fornications , and incestuous vvorkes . For vvhat , I pray you , are Nunneries now-adayes , but the execrable Brothel-houses of Venus ? the harbours of vvanton men , where they satisfie their lusts ? that now , the veyling of a Nunne , is all one , as if you prostituted her openly to be a VVhore . So farre Hee . 3 The sixt general Councel therefore , assembled at Trulla , to make Canons , hath an expresse ordinance concerning this point , of the mariage of Ministers , ( in the 13 Canon ) in these words ▪ Forasmuch as vvee have understood , that it hath bin ordeyned for a rule in the Church of Rome that ▪ vvhosoever vvill be a Deacon or Priest , must first protest that he vvill never 〈◊〉 more after that , have to doe vvith his vvife ▪ 〈◊〉 following the Apostolical order and discipline , vvill , that the lawfull marriage of Clergie men , be for ever avayleable : by no meanes separating them from their vvives , nor forbidding them to come together at convenient times . VVherefore , if any one shall be thought vvorthy to be chosen a Subdeacon , Deacon , or , a Priest : let him not be hindred from mounting to this degree , because he dwells together vvith his lawfull vvife : and let it not be exacted of him in the day of his election , to renounce the company of his lavvfull vvife : lest , by this meanes , vvee be constrayned to disgrace mariage , vvhich vvas first in instituted by God , and blessed by his presence : seeing that the Gospel cryes out , that no man should separate that vvhich God hath ioyned together . The prohibition of mariage then , in the Popish Church , to such as by Gods law be not prohibited , yea , which are directly allowed ▪ yea which are required and commanded ( in case they have not the gift of continencie ) to marrie , rather then to burne , appeareth verie cleerely to be wicked , and abominable ; and consequently , the Popish Church , as touching this point , must bee concluded , to be the undoubted Antichristian Church . And so much the rather ; for that , they have made this prohibition , in meere hypocrisie : they pretending that they doe it for religion sake , and that Clergy-men should be the more holy and chaste : when the cause thereof , indeed , is another matter , namely the preservation of Church goods , and lest a Bishop or Priest , if he were married , should pare away something from them , and employ it to the use of his wife and children : for this , a Pope of Rome himselfe , hath discovered and manifested in the 28. Distinction and Canon de Syracusanis ; where he saith : that the reason , why hee did refuse to admit of a certaine Bishop , was , because hee had a wife and children , by whom the Church goods use to be endangered : And yet notwithstanding at the urgent request of the people of Syracusa , he did receive him , upon condition , that his wife and children , should not have to doe with the goods or profits of the Church . Let them not therefore blind the eies of the world anie longer , as though care of chastitie , sanctitie , and holinesse , in Clergie-men , were the cause of this prohibition , when the true cause in verie deed , appeareth to be meerely politicke , worldly , and earthly , namely a respect and care for the preservation of the Church goods , wholly , and entirelie to themselves . But againe , is it not grosse hipocrisie , and dissimulation , for them to pretend Chastitie , in this matter , wherein there appeareth to bee none at all , but the cleane contrarie ? For , how can the forbidding of Mariage to such as have not the gift of Continency , tend to chastitie ? Yea , how can it otherwise tend , but to unchastitie , filthinesse , dishonestie , and uncleannesse ? Yea , what a great affecter of chastitie the Popish Church is , may appeare by the Canon , Is qui , in the 34 Distinction : the inscription whereof is this : Hee that hath no vvife , let him , in stead of a vvife , have a Concubine . The Canon following , is this : It is not lavvfull for a Christian to have , I doe not say , manie vvives , but not so much as tvvo vvives , but onely one vvife , or in defect thereof , a Concubine . Likewise , the Canon , Dilectissimis , in the 12 cause , and the first question , doth approove of Platoes opinion , the wisest among the Greekes , which saith : All things should bee common amongst friends : Novv , under this name of all things ( saith this Canon ) mens vvives also bee comprehended . But I shall need to say no more herein , because the premises , as touching this point of forbidding marriage , under pretence of chastitie , and religion ( when there is neither chastitie , nor religion in it , but the cleane contrary ) doe sufficiently declare , the Popish Church , to bee , verie clearely and undoubtedly Antichristian . 4 The second marke of the Apostatical , and Antichristian Church , out of this Text , is , a commanding to abstaine from Meates , for Religion sake . And this note , or marke , is also found verie evidently to be in the popish Church : For in the Papacie , the people are enioyned , and that not for politicke , or civill respects , but for pietie and religion sake , to abstaine from flesh-meates , and other meates , on certaine daies , and times , by them appointed : although neverthelesse , on the same daies , and times , they permit fish of all sorts , to be eaten , and wine also to bee taken . Yea , they not onely account it a sinne against God , to eate flesh on those dayes , but doe also repose matter of merit , and satisfaction to Gods Iustice for their sinnes , in that their abstinence , and in such their obedience , performed to their Mother , the Church of Rome . Howbeit , S. Paul ( contrariwise ) saith : that , The kingdome of God , is not meate nor drinke , but righteousnesse , and peace in the holy Ghost . And againe hee saith : If any of them vvhich beleeve not , bid you to a feast , and if you vvill goe , vvhatsoever is set before you , eate , asking no question for conscience sake . Yea , Christ Iesus himselfe sheweth , that they bee not meates and drinkes , moderately taken , but other things that defile a man , for , saith hee : Perceive yee not , that vvhatsoever entreth into the mouth , goeth into the belly , and is cast out into the draught ? But those things vvhich proceede out of the mouth , come from the heart , and they defile a man : for out of the heart come evill thoughts , murders , adulteries , fornica●ions , thefts , false testimonies , slanders ; these bee the things that defile a man. And againe hee saith expreslie : That vvhich goeth into the mouth , defileth not a man , but that vvhich commeth out of the mouth , that defileth a man. Doe not these testimonies manifestlie proove , that good and true Christian Religion , and the kingdome of God , consisteth not in these outward things , of meat and drinke , but in things inward , seated in the heart of a man , as namely , in righteousnesse , in peace , and in ioy of the holy Ghost , and such like ? Yea , when God thus permitteth , aswell flesh as fish to bee eaten , and saith expresly , that , the Eating of it defileth not a man : can anie Popish Prohibition make it to defile a man , or to bee sinne in his sight , which himselfe affirmeth to bee none ? For they say , that though God hath not forbidden it , yet their Mother , the Church of Rome , hath forbidden it upon paine of deadly sinne , and damnation . Howbeit this excuseth not : yea , herein it is , that their church doth disclose and declare her selfe , to bee in verie deede , Antichristian , in thus exalting herselfe against God , and daring to forbid that in the way of Religion , which hee hath not forbidden , but ( contrariwise ) hath allowed in his religion . The true Church hath but one Lavv-giver ( as S. Iames speaketh ) and that is God , to make and give Lawes , to binde the soule and consciences , and to certificus , what is sinne , and what is not sin , in his sight . How then can any Prohibition of the Pope , or Popish Church , make that to bee sinne against God and his religion , which God himselfe affirmeth not to bee so , yea , the contrarie whereof , hee teacheth and affirmeth ? But consider yet further , what Mother it is that they bee so carefull to obey , and whether shee bee not the Mother of VVhoredomes and abhominations of the earth , and even the Whore of Babylon , as shee is before declared to bee , out of the Revelation of S. Iohn . For it will bee small honour , ioy , or comfort , for anie , to shew or performe obedience to such a Mother . Yea , all Gods people bee expresly commanded by a voyce from heaven , to forsake that Mother , and to goe out of her : lest being partakers of her sinnes , they also receive of her plagues . And therefore , whilst they doe it in obedience to such a Mother , their sinne is not thereby lessened , but is so much the greater . Yea , whilst your Church is thus bold to give this Prohibition , S. Paul , even in this place to Timothie , telleth you , that God is so farre from prohibiting , or forbidding anie Meates , in his religion , that contrariwise , he hath created them to that verie end , to bee received , and that with thankesgiving : and hee there further teacheth , that , they are so farre from having anie sinne , pollution , or uncleannesse in them , to a faithfull and well perswaded Christian , as that they are to him ( cleane contrariwise ) sanctified by the word of God , and prayer . Can anie thing bee more forciblie spoken , to confute that Prohibition ? But amongst the rest , this is most intolerable , that they place remission of sinnes , or matter of merit , or satisfaction to Gods Iustice for their sinnes , in this their abstinence from flesh , and betaking themselves to fish , and other meates , which they also call fasting : For , first , did ever anie true christian Religion teach a Fast , acceptable to God , and allowed of him , to consist in difference of meates , or , ( which is all one ) in absteyning from some kinde of meate , and eating of othersome , as namely , in absteyning from flesh , and eating of fish , or such like ? A true christian Fast , whether it be publike , or private , is , to eate neither flesh , nor fish , nor anie thing at all , for that day , or time , that is so dedicated for humiliation , in Gods sight : and besides , it hath alwaies , humble , earnest , fervent , and repentant prayers , ioyned with it , and a serious and deep meditation and contemplation , of divine & heavenly 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 ●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 ●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 bodies , and for repressing of lust , what is this else , but speaking an untruth , or a lye , ( as S. Paul calleth it ) in Hypocrisie , and so a cleere fulfilling of this Prophecie ? For , abstinence from flesh , can have no such vertue in it , when as all other kindes of meates , and drinkes , are permitted them , which procure lust , as much , if not more , then flesh meate which they are prohibited . Secondly , the Iewish abstinence from some kind of meates , was not for anie uncleanenesse by them supposed to be in the creatures by Gods creation , but onely in respect of Gods prohibition by his law : Now , if notwithstanding Gods prohibition in his law , the Iewish superstition in abstaining from some kinde of meates be condemned , ( as the Rhemists themselves affirme ) , much more is the Popish superstition in their abstinence from some kinde of meates , to be condemned , who knowing that Christ hath made all things cleane to the cleane , yet cease not to put difference of meates cleane and uncleane , holy and unholy , not according to Gods law , as the Iewes did , ( which therefore might seeme the more tolerable ) but according to mans law , even the law of the Pope , which is Gods adversarie ( and therefore the more intolerable ) . Thirdly , they make the creatures of God , uncleane , although not in respect of their creation , yet in respect of their Antichristian prohibition , it being given under pretence and colour ( forsooth ) of a great deale of sanctitie , pietie , and religion , by them supposed and taught , to be therein . For if you reade the Disputations of the Schoole-Doctors , as of Durandus , and Alensis , and others , you shall finde , that the reasons , which they give , why flesh is forbidden , and not fish , doe presuppose some uncleanenesse in flesh , more then in fish . For some of them say ( as namely Durandus ▪ lib. 6. cap. de alijs Ieiunijs ) that the reason is , because the creatures of flesh , were accursed and drowned in the general deluge , in the daies of Noah : others of them , alledge the reason to be , because , Christ did never eate anie thing but fish , after his resurrection . Againe , What needeth that custome of carrying their flesh-meate , after Lent , to the Priest , for him to say his Exorcismes over it , if they did not thinke , that some wicked Spirits lay lurking in it , all the Lent ? or that it had some pollution in it , whereof it had need to be purged ? or why else are they accounted the most holy , and the most religious men , amongst them , which most abstaine from flesh , as the Benedictines and Charterhouse-Monkes , which abstaine from flesh all their life long , and eschue the touching or tasting of it , as an unholy & prophane thing ? Or why else doth the Church of Rome , inflict a greater punishment upon him that doth eate flesh in Lent , then on him that hath committed fornication ? For doth it not hereby appeare , that they take the eating of flesh in Lent to be a more uncleanenesse , and a greater sinne , then fornication ? But yet further S. Paul hath an excellent Text , touching this matter , in his Epistle to the Colossians , where he writeth thus : VVherefore if yee bee dead vvith Christ from the ordinances of the vvorld , vvhy , as though yee lived in the vvorld , are yee burdened vvith Traditions ? as Touch not ▪ Tast not , handle not : vvhich all perish with the using , and are after the commandements and doctrines of men : vvhich things , have , indeed , a shew of vvisedome , in voluntary religion , and humblenesse of minde , and in not sparing the body : vvhich are things of no value , seth they belong to the filling of the flesh . Observe here first , that he reproveth such superstitious people , as put pietie , religion , and Gods worship , in abstinence from some kinde of meates , by reason of a prohibition of men : for these words ( Touch not , Taste not , Handle not ) be plaine and direct words of prohibition . And observe withall , that these people used this abstinence ( even as the Papists also say they doe ) for humiliation of themselves , and for afflicting and chastening of the flesh , or ( which is all one ) for not sparing the Body , as the Text here speaketh . But howsoever these things have a shew of vvisedome ( as he calleth it ) they have not , for all that , the substance of true wisedome in them : because religion , and the right worship and service of God , and his kingdome , consisteth not in meates and drinkes , and such external things as perish vvith the using , and belong onely to the nourishment of our flesh and bodies ; but in those things that be spiritual and concerne the soule , and life everlasting . Yea observe further , that he calleth them , things of no value : and that by these prohibitions , there is a Burden imposed upon Christians , even a burden of Mens Traditions and inventions : and therefore hee utterly disalloweth them , as being no commandements of God , or anie of his doctrines , but as being the commandements and doctrines of men . So that they cannot shift this Text , by saying that he speaketh here onely of the Iewes , or , of Iewish superstition : for it before appeareth , that the Iewes , did not abstaine from certaine kindes of meate , to subdue their bodies , but to obey the law of God , given them by Moses , in that case . Yea you see plainely , that S. Paul reproveth these observations , as being the commandements of men : but the Iewes kept theirs , as being the commandements of God. And therefore in that place he speaketh against anie sort of superstitious people whosoever , who being Christians would neverthelesse suffer themselves to be thus yoaked and burdened with mens Traditions and commandements , in the way of Religion . Although then the Rhemists , and other Papists , answer , aswell to this Text ( of 1. Tim 4.1.2 , 3 ▪ 4 ▪ 5. ) as also to that other Text ( of Tit. 1.15 . ) that S. Paul in both those places , speaketh only against such Hereticks , as abstained , in respect of an impuritie of an uncleanenesse supposed to be in the meates , by nature and creation : it appeareth by that which is before spoken , that even they also that hold no impuritie in the meates by creation , but abstaine from them , in this respect , of not sparing their Bodies , or , for chastening and subduing the flesh ( by reason of Mens commandements , given for religion sake , in that case ) be taxed , and reproved . For , In vaine do they vvorship mee ( saith Christ ) teaching for doctrines , the commandements of men . Yee have heard before , that the Montanists were condemned by the ancient Church , because they forbad flesh to be eaten : whether they did this , out of an opinion that flesh was defiled and polluted , or for discipline and exercise sake , to represse the bodie , and subdue lust , who can better resolve us then Tertullian , who himselfe was stained with this error ? Now , he reciting the obiections and arguments of the Catholikes , against these Montanists , they appeare to be such and the same , that wee also use against the Church of Rome , herein . But , lastly , whilst the Popish Church forbiddeth flesh , permitting neverthelesse fish , and wines of all sorts , and all maner of confections , and banquetting stuffe , to be taken : who seeth not , that such a kinde of fast or abstinence , pretended to be for religion sake , to keepe downe the bodie , and to suppresse lust , is meerely hypocriticall , and a verie mockerie ? serving for nothing so well , as to declare it selfe , to be an apparant , direct , and demonstrative note , of Antichristianisme . For , to absteine from flesh , and to fill the belly with fish , and wine , and other dainties and delicates , or , to have a law permitting this ; Can anie that hath but common understanding suppose it , to be availeable to the chastening of the bodie , taming of the flesh , and subduing of lust ? Must not he needs be verie senselesse , that shal beleeve it , and verie shamelesse , that shall affirme it ? 7 Touching that they alledge , of the Rechabites absteyning from drinking Wine , at the commandement of their father : they did therein well , to obey the lawfull commandement of their father , whom Gods law also requireth to honour and obey ; but this is no warrant for anie , to obey an unlawfull commandement of an unlawful and wrong mother , namely of the Church of Rome : which is before evidently proved unto you , to be the vvhore of Babylon , whom all Gods people be required , not to obey , but to depart from , and to renounce , and forsake . And as touching that they alledge of the Nazarites , that they also absteined from wine ; they had Gods expresse commandement , requiring them to do so , and therefore might not omit it . But have they likewise Gods expresse commandement to absteine from flesh in their fasts , with an allowance and permission , neverthelesse , to eate fish , and other meates , during the same daies , and that also for religion sake ? If there be anie such expresse commandement from God for this , as is for the other , let them bring it forth , that it may appeare : but if they can shew none such ( as wee are sure they cannot ) in vaine doe they make those cases like , that doe so farre differ , and have no resemblance . As for the Fast of the Ninevites , Moses , Elias , Anna , or of anie other godly persons , mentioned in the holy Scriptures ( their fastings , not consisting in difference of meates , but in an abstinence from all kinde of meates , for the time ) : they be so apparantly unlike to your Fasts , as that it were but labour vainely bestowed , to take paines to make anie further answer to them . Touching that you say , that in England Fish-dayes be observed and commanded to be observed , and therein an abstinence from flesh required , during those times : you are to know , that it is no constitution , or decree of the Church , for religion sake , but a Statute of the commonweale , made onely in politicke and civill respects , namely for the maintenance of Navigation , and Fishermen , and for the breed of yong cattell , and such like civill uses and ends . And so much the verie Statute it selfe made in that behalfe , doth tell you , if you please to reade it . But for your better and easier satisfaction , I will here recite unto you , one clause of the same Statute , which is this : Because no manner of person shall mis-iudge of the intent of this Statute , limiting orders to eate fish , and to forbeare eating of flesh , but that the same is purposely intended and meant politickely , for the increase of Fishermen , and Mariners , and repayring of Port-townes and Navigation , and not for any superstition to be maintayned in choyse of meates : Be it enacted , that vvhosoever shall by preaching , teaching , vvriting , or open speech , notifie , that any eating of fish , or forbearing of flesh , mentioned in this Statute , is of any necessity for the saving of the soule of man , or that it is the service of God otherwise then as other politicke Lawes are , and be , that then such persons shall be punished , as spreaders of false newes are , and ought to be . Whereby you see , that the Statute and Law of England , is so farre from favouring their opinion , touching abstinence from flesh , and eating of fish , ( by reason of prohibition given in the way of religion , or otherwise then in politicke , and common-weale respects ) upon fish daies ( for so the Statute also calleth them fish-daies , and not fasting daies ) that contrariwise it inflicteth a punishment upon those , that shall spread or publish anie such opinion . 8 Now then , forasmuch as these two notes and markes of the Apostatical and Antichristian Church , viz. forbidding of Marriage , under colour and pretence of chastitie and holiness : and commanding to abstaine from some kinde of meates , for Religion sake , and under pretence to chasten the bodie , and subdue lust , ( when neverthelesse Fish , and other kinde of meates be permitted ) bee cleerely and undeniably found in the Church of Rome : it followeth that the Church of Rome , is and must needes be concluded to be , not the Christian and Apostolicall , but the Apostaticall and Antichristian Church : and consequently that the Pope of Rome , being the Head and Ruler thereof , is and must needs be the Grand Antichrist . For howsoever the Rhemists and other Papists , to shift these things from their Church , would have , this Text of S. Paul , to Timothy , expounded onely of the hereticks in old time , that utterly condemned both marriage and meates as things in themselves , and by nature and creation , polluted and uncleane : you perceive , that it much more fitly agreeth to the later heretickes , namely the Papists . First , because the Text it selfe sheweth , that it is most properly to be intended , of such false Teachers , as speake lies or falshood in Hypocrisie : but those old Heretickes , that utterly condemned Marriage and Meates , as things in themselves and by creation polluted and uncleane , did not speake lies in Hypocrisie , but in plaine , manifest , palpable , and open blasphemie : On the other side , the later Heretickes , namely , the Papists , be such as speake these lies or falshood , in Hypocrisie ; inasmuch as they forbid Marriage and Meates , not in respect of anie supposition that they be in themselves or by creation polluted or uncleane : but upon pretence of much chastitie , ( forsooth ) sanctitie , and religion , therein to be conteyned . And therefore these later , rather then those old Heretickes , be here to be intended . Secondly , this Prophecie is of such as did make the Apostacie or departure from the faith : Now , this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Apostasie , or departure from the right faith , ( being the same that is mentioned in 2. Thess. 2.3 . ) doth for that cause also , rightly and fitly agree to the Papacie . Thirdly observe , that he saith , this Apostacie or departure from the right faith , and this attending to spirits of error , and doctrines of Divels , ( by meanes of such persons , as speaking lies , in hypocrisie , should forbid Marriage and Meates ) was to come to passe , neither in the first or elder times , not yet in the last times , but in the later times : for wee must note , that Saint Paul in these his Epistles to Timothy , speaketh distinctly of two times ; shewing him , what shall come to passe , not onely in the later , but in the last times also . Seeing therefore hee hath expressely distinguished these times , wee must not confound them : and consequently this Apostacie , and prohibition of Meates and Marriage , in hycrisie ( that is , under colour and pretence of sanctitie , pietie , and religion , when revera there appeareth to be no sanctitie , pietie , or good religion in them ) being to fall out and to be accomplished , neither in the primitive , first , or elder times , nor yet in the last times , but in the latter times , as it were betweene them both , doth , for that reason also , more aptly and fitly agree to these latter Hereticks , the Papists , then to those old and ancient Heretickes , before mentioned . And therefore it still appeareth by this Text and Prophecie of S. Paul to Timothy , that the Church of Rome , is the undoubtedly Apostaticall , and Antichristian Church , and consequently , that the Pope , the head thereof , is the undoubted grand Antichrist . CHAP. V. Answering certaine Objections of the Adversaries , concerning Antichrist . OBIECTION . I. THE Bodies of the two witnesses that were slaine , did lie in the streets of the great Citie , which spiritually is called Sodome , and Egypt , where also our Lord was crucified . Rev. 11.8 . Ansvver . By the great Citie , there is meant , not Hierusalem , ( as you suppose ) but Rome , otherwise called Babylon , which throughout the whole Booke of the Revelation , is called the great Citie , ( as namely , Rev. 14.8 . Rev. 16.19 . Rev. 18.10.16.18 , 19.21 . and Rev. 17.18 . &c. except onely once , that this Title is given to Hierusalem , but then also , not to the earthly , but to the new and heavenly Ierusalem , which will advantage your cause nothing at all Rev. 21.10 . Neither indeed , was our Lord crucified within the Citie of Hierusalem , but without . Heb. 13.12 . Now Rome is said to bee the City where our Lord was crucified , both because , by Authoritie of that City it was , that Christ himselfe was put to death ( for hee suffered under Pontius Pilate , the Romane Emperors Deputie , and also because , there , and from thence it is , that hee still suffereth , and is persecuted in his Members : For , the persecution done to anie of his members , is by him accounted as done to himselfe , Act. 9.4 . And therfore also be those two Martyres , or witnesses of Christs Truth , said to be slaine , and to have their bodies lye in the streets of the great City , that is , within the compasse and precincts of Romes authoritie and dominion . Againe , that great Citie ( Rome ) is there called Sodome , for her pride , and monstrous vncleannes : and Egypt , for her Idolatrie , and crueltie towards Gods people : and Babylon , for her so long and miserable deteyning them , in spiritual captivitie . S. Hierome also herein is directly against you : who ( Ep. 17. & , ad Marcellam ) earnestly contradicteth your opinion , contending and maintaining , that it cannot bee meant of Hierusalem in Iewry . It therefore still remaineth firme , that not Hierusalem , but Rome , is the Seat of Antichrist . Obiect . 2. I am come ( saith Christ to the Iewes ) in my fathers nume , and yee receive mee not : If an other come in his ovvne name , him yee vvill receive . Ioh. 5.43 . Ans. This Text also maketh nothing for you : For you expound it , as if Christ had spoken definitely , of one singular man ( to bee Antichrist ) whom the Iewes should receive : whereas Christ speaketh indefinitely , of any False-teacher , whosoever , that should come in his owne name , that is , not sent of God. And sure it is , that the Iewes have received more then one , of such as have come in their owne name : as namely , Theudas , Iudas Galilaeus , Barcocabas , &c. In the text it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , indefinitely , and not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , definitely ( as it is used in Ioh. 18.16 . and Ioh. 20.2 , 3 , 4 , ) And therfore also doth Nonnus , in his paraphrase upon this place , expound those words thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But if anie other come , whosoever hee bee &c. Yea , the very words of Christ bee directly Hypothetical , or conditional : If another come : and not Categorical , or affirmative , of Antichrist , or of anie other in particular , as ye conceive and mistake . And further , whereas Christ speaketh of those Iewes that were then and there present , to heare those his words : you understand him to speake of such Iewes , as should bee , by your opinion , a little before the end of the world : at which time it is , and not before , that you suppose Antichrist shall come . Howbeit , the purpose of Christ in that place , is not to foretell , what manner of people the Iewes should bee so long after , namely , toward the end of the world , but how , in respect of their present disposition , they were then , at that time affected : namely , that him that came in his fathers name , that is , that was sent from God , they refused , and yet , if anie should come in his owne name , that is , not sent of God , him they were readie to receive . But lastly , why should you thinke , that the Iewes before the end of the world , shall receive Antichrist for their Messias , when as S. Paul ( contrariwise ) hath foretold and assured us , that the Iewes , before the end of the world , shall bee converted to Christ , and his religion . Yea , it is before verie evident , that Antichrist , shall not bee a Iewe , nor an observer of the Iewish religion , but a pretended Christian , and such a one as shall sit in the Temple of God , and bee the head of the Apostacie , & apostated and revolted Christians : of which sort and number , the Infidels , and unbeleeving Iewes cannot be . For how can they bee said to bee Apostataes , or to make anie apostacy , or departure from Christ , who never formerly embraced him , nor received the profession of him ? Obiect . 3 Christ is one certaine and singular man , therefore Antichrist must bee so also . Ans. It followeth not : yea , howsoever there is but one true Christ , yet are there many Antichrists , as S. Iohn expreslie affirmeth : 1. Iob. 2.18 . and many false Christs , and false Prophets ( as Christ himselfe declareth ) which shal Shew great signes and wonders , insomuch , that if it were possible , they should deceive the very elect . Mat. 24.24 . And yet also , since the time that the Pope got the headship and Soveraignetie of Rome , is Antichrist one , as the Pope of Rome is one : that is , not in number and nature , as one certaine and singular man , but one , at once , by law and institution : though successively , so manie , as since that time have enioyed the same Popedome . Obiect . 4. Hee is Antichrist , which denieth the Father and the Sonne . 1. Ioh. 2.22 . Ans. The Pope and Popish Church also , denie the Father and the Sonne , in such sort , as belongeth to Antichrist and Antichristian people to doe : that is to say , not openlie and professedly , but in a covert and disguised manner . For , VVhosoever denyeth the Sonne , the same hath not the Father : saith the same S. Iohn . 1. Io● . 2.23 . The like testifieth Christ Iesus himselfe , in Iob. 5.23 . So that to denie the Sonne , is to denie the Father also : inasmuch as the one cannot be denied without denial of the other . And that the Pope and Papacie do denie the Sonne , namely , Christ Iesus , ( viz. in respect of his Person , and in respect of his office● ) though not directly , yet indirectly , and by way of Consequent , and in such manner and forme as becommeth Antichristianisme , is before shewed in divers particulars . Obiect . 5 Antichrist is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( in 2. Thes. 2. ) The man of sinne , the Sonne of perdition , and the lawlesse person : This Greeke article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth shew him to bee some one singular man , or particular person onely , and no moe . Ans. You are much deceived in so concluding or thinking , by reason of the Greeke Article : For , although it bee true , that the Greeke Article there , hath his Emphasis , or force , to point at some certaine thing , yet this certaine thing , may be aswell , a certain kinde of men ( as namely of Popes , going in succesiō one after another ) as one singular or particular person . Neither doth Epiphanius ( haeresi 9 , quae est samaritanorū ) teach otherwise concerning this Greeke article , then other learned men doe . For thus he saith : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Vbi enim adiungitur articulus , ad unum aliquod definitū & clarissimū , omnino & quaedam Emphasis propter articulum : sine verò articulo , sumendum est vocabulum indefinitè de re aliqua vulgari . Quemadmodum si dixerimus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nomen quidem expressimus , sed non perspicuè monstravimus definitum aliquem : Regem enim dicimus , & Persarum , & Thedorum , & Elamitarum . Sin verò , cum appositione ar●iculi , dixerimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ extra dubium & , quid significetur : subindicatur enim per articulum , ipse Rex quaesitus , vel de quo sermo fuit , vel qui notus est , vel qui dominatur in Regione aliqua &c. So that it is true , that Epiphanius will , by the Greeke Article added , have some certaine or definite thing , to bee noted , or pointed out : and so say wee also : but what that certaine or definite thing is , before appeareth . Learned men doe wonder , that so learned a man as Bellarmine is , should so farre bee mistaken in so plaine a matter . For , doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( in Ioh. 10.10 12.13 . ) because of the Greeke Article added , denote onely one particular man , and no more ; that is to say , but onelie one in all the world , to bee a Theese , or an hireling ? or when Christ saith : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. ( in Mat. 12.35 . ) doth hee meane , that onely some one good m●n , out of the good treasure of his heart , bringeth forth good things ? and that onely , one evill man , out of the evill treasure of his heart , bringeth forth evill things ? or doth hee not rather meane , in a generalitie , or communitie , every , or anie good man whosoever , or anie evill man whosoever , in that case . Againe , when it is said ( in Luk. 4.4 . ) that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , liveth not by bread onely , but by every word that proceedeth out of the mouth of God : It is not meant of one Individuum , or singular person onelie , but in a generalitie or communitie of anie or every one , that hee liveth by that meanes . So againe S. Paul would , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the man of God should be perfect , & instructed to every good work ( 2. Tim. 3 17 ) he doth not meane because of the Greeke article added , that only one man of God , but in a generality or community , that everie , or anie man of God whosoever , should bee so perfect , and so well instructed . Againe , when it is said , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the high Priest alone , went once everie yeare into the second Tabernacle : it is meant , not of one particular high Priest onely , but of the whole order of high Priests . And so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the hinderer , and that which hindered Antichrist from appearing in his height , is not meant , because of the addition of the Greeke article , that onelie one Emperour , but the whole succession of the Emperors of Rome , even the State of the Romane Emperors , which was then florishing , was the hinderer of that his revealing or appearing : and so also doe the ancient fathers themselves expound it , as is before declared . Neither is this anie unwonted , or unusual speech : For wee speake so commonly , and say , that the Emperor goeth before Kings : meaning thereby , not one particular Emperor onely , but the whole State and succession of Emperors : And when wee say likewise , The King goeth before all Dukes and Earles , it is not meant onely of this King , or that King , but generallie , of all Kings , & of the verie State and succession of Kings . So also , when our Adversaries themselves doe say , The Pope is head of the Church , they meane not this Pope , or that Pope onely , in Individuo , but , generally , the whole Order , State , and succession of Popes . And therfore , when the grand Antichrist , that is , the Pope of Rome , is thus called , The man of sinne &c. Thereby likewise is , and may verie well bee intended not one singular man onely , or this Pope , or that Pope in Individuo , but generally , the whole State , Ranke , & Order of the Popes , succeeding one another . Obiect . 6. Antichrist shall call himselfe in expresse termes , god : ostendens se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod sit Deus , shewing himself that he is God , as it is in the Greeke . Ans. But your latin translation , which you hold for the only Authentical , & which agreeth in sense with our translation , is , Ostendens se , tanquam sit Deus , shewing himself as though he were God. Howbeit , beause you urge the Greeke Text , which we ever allow : We therunto answer , first , with Aecumenius : that , Non ait , Dicens , sed , ostendens hoc est , operibus signis , ac miraculis , nitens ostendere quod sit Deus : The Apostles words , concerning Antichrist , be not ( as you suppose ) That hee shall say , that hee is God , but shewing , that is , by his workes , signes , and miracles , endeavouring to shew , that hee is god . And secondly , wee answer , that the Pope is in expresse termes called god , well alloweth of that title , and thereby proveth , that hee cannot bee iudged by men ; in the Canon , Satis , the 96 Distinct. Againe , the Glosse of the Extravagant , Cum inter , hath these words : To thinke , that our Lord God the Pope , the author of the foresaid Decretal , & of this , had no power to decree , as he hath decreed , would bee iudged an heresie . Here likewise you see , that they call him , Our Lord God the Pope , in expresse termes . In Italy also , upon the gate of Tolentum , is this inscription : To Paul the third , the most high and migh●ie God upon earth . In the Councell of Lateran , and 9 Session , in the yeare 1514 , one of the Secretaries of the Popes chamber , speakes thus to Leo the 10 : The lookes of your Divine Maiestie , with the beame-darting splendor , of which , my weake eyes are dimmed . Stapleton , in the Preface of his Booke , of the Principles 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 , & ●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 bl●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 could not ( so long as that flourished ) appeare in his height . And therefore well saith Optatus : Cum super Imperatorem non sit nisi solus Deus , qui fecit Imperatorem , certè qui se super Imperatorem extollit , iam quasi hominum excesserit metas , se , ut Deum , non Hominem aestimat : Seeing there is None above the Emperor , but God only , which made the Emperor , certainly he that exalteth himself above the Emperor , as one that hath gone beyond the bounds of men , esteemeth himselfe , not now any longer as a Man , but , as God. You must then , ever remember to distinguish betweene these two , which Irenaeus also observeth : namely , betweene him that is God indeed and essentially , and those that be called Gods. Non super hunc extolletur Antichristus , sed super eos , qui dicuntur quidem , uon autem sunt Dij : Not above Him , that is God indeed , shall Antichrist be exalted ( saith he ) , but above those that he called Gods , and are not . Anselmus doth also so distinguish , and saith : Antichrist shall be exalted , super omne quod dicitur Deus : id est , super illos qui nuncupativè , non essentialiter sunt Dij : Deus enim dici aliquando & homo potest &c. above all that is called God , that is ( saith he ) above those that be Gods , nuncupatively , but not essentially . For , even a man , may sometime be called God. And so likewise doth Remigius Remensis , Peter Lombard , Bruno , Thomas Aquinas , and Dionysius Carthusian●● , distinguish , writing upon this Text of 2. Thess. 2. And therefore observe well the difference , and forget not withall , that the Pope is exalted above all these , namely , above all Emperors , Kings , Princes , and other Potentates of the earth . But you will say , that not onely Princes on earth , but Angels also in heauen , be , in Scripture , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is Gods , as appeareth by conferring Psal. 8.5 with Heb. 2.7 . and Psal. 97 7. with Heb. 1.6 . &c. and that therefore the Pope must have an exaltation above Angels also , if he shal be Antichrist . But , first , what necessitie is there , that these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , super omnem , should extend anie further , then to Every man ? for he is but a man himselfe of whom that Text speaketh , namely Antichrist , the man of sinne : and is it not sufficient to declare his pride and elation , that he is exalted above everie one of his owne kinde , that is , above Every Man on Earth , be he never so sacred , regal , or Imperial , or never so high or Maiestical ? But if these words be to be extended to Angels in heaven also , then hath Innocentius the fourth , told you , that to the Pope , subdita est omni● creatura , Every creature is subiect Antoninus saith : that , His power is greater then all other created powers ; extending it selfe to things celestial , terrestrial and infernal . Augustinus Triumphus likewise saith : that , All knees must how unto him , both of things in heaven , and things in earth , and things infernal . Againe it is said , that the Pope , Vicariatum Christi gerit , non tantum in terrenis , coelestibus , & infernis , sed etiam in & super Angelos bonos & malos , beareth the Vicarship of Christ , not onely in earthly , heavenly , and infernal things , but also over and above the Angels both good and bad . Yea , it is there said , that Potestatem habet maiorem quam omnes Angeli , adeo ut ipsos excommunicare possit : He hath greater power then all Angels , so that he may excommunicate them . And therefore it is further said , that Papa Angelis habet imperare , the Pope hath to doe , to command the Angels . And againe : Papa habet Imperium in Angelos & Daemonas , The Pope hath command over Angels and Divels . And againe : Papa Angelis praecipit : The Pope commandeth the Angels . And the Pope hath ( accordingly ) actually commanded the Angels . For Pope Clement the sixt , in that his indulgent Bull , in the yeare of Iubiley , commandeth the Angels that they should carrie the right way to heaven , the soules of them that purposed to goe on pilgrimage to Rome , if being confessed , they chanced to die by the way : Mandamus prorsus Angelis paradisi , quatenus animam à purgatorio penitus absolutam , in paradisi gloriam introducant : VVee straightly command the Angels of Paradise ( saith he ) that they bring the soule being altogether absolved , from Purgatory , into the glory of Paradise . So that you see , the Pope of Rome , is exalted even above the Angels also ▪ which be in Scripture called Gods. What then now hindreth but that he should be the undoubted grand Antichrist ? Yea by thus exalting himselfe above the Angels , what doth he else , but so shew himselfe , as if he were God ? For by this argument doth the Apostle prove Christ to be God , in that he is superior to the Angels . As for the Idolls or gods of the Gentiles , if anie doe vilipend and contemne them , it is not to be imputed to him for a fault : for all those Gods , be ( as the Psalmist saith of them ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , res nihili , things of no account or esteeme . Yea the sacrifices which the Gentiles offered unto them , were made , not unto God , but unto Divels , as S. Paul affirmeth . And therefore when the Apostle saith of Antichrist , ( as taxing , therein , his pride , and alledging it as a matter highly faultie and blame-worthie in him ) that he did exalt himselfe above all that is called God : it is manifest that it cannot be meant of the Idols , or false gods of the Gentiles ( which it is no fault for anie man to debase , or depresse ) but it must be intended of his exaltation above such as be called gods , by Gods own good liking and approbation : of which sort , are Kings , Princes , and the other Potentates of the earth . And so also for the same reason must the Sebasma , mentioned in this Text , be intended , not of the Idols or superstitious worship used amongst the Pagans , Heathens , or Gentiles ( although they be also called Sebasmata ) but of such a Sebasma , as God in his censure and word , alloweth . Now it is expressely evident , that the Emperor is called , and that by way of approbation , in Gods Booke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. Sebastos , Augustus , & consequently the reverence , worship , and honour , that was given unto him , might well be called Sebasma . And yet , if this Text were to be understood of anie false gods , or superstitious Sebasmata , used in the Popish Church , we see , that the Pope is , in that Church , exalted above them all . Is not the Altar a sacred and venerable thing unto them ? Yet when the Pope is once chosen , he is exalted above the Altar , and the Altar is made his seate to sit upon . Is not the Crosse also another great and venerable Sebasma amongst them ? They say , it is to be worshipped with divine honour , even with Latria , that is , with that worship that is due and proper unto God : and yet is this Crosse laid under the Popes feete , and carried before him , as an Ensigne of honour , and as the Sword is before a King , to waite and attend upon him . So that he is also exalted above this Sebasma . Yea what say yee to this , that he is exalted even above their consecrated Host , which they so devoutely worship , accounting it their God and their Maker , and affirme to be the verie Body of Christ ? is not this the greatest & highest Sebasma , or , the most venerable thing in their Service and Religion ? and yet is even this their god , and body of Christ ( as they call it ) as well as the Crosse , made to waite and attend upon the Pope ▪ Ante Pontificem semper praefertur Crux : & post Crucem portatur corpus Christi super equum album cum campanella : The Crosse is alwayes carried before the Pope ( saith the Booke of Ceremonies ) and after the Crosse , is the Body of Christ carried , upon an vvhite horse vvith a little Bell &c. Yea , the fact of Pope Gregory the seventh declareth , how much the Pope , when he listeth , esteemeth this breaden God and consecrated Host ▪ and how farre , when he pleaseth , he exalteth and magnifieth himselfe above it : for He consulting with that breaden god , and demanding answers of it , for that it gave him no answer , he tooke it , and threw it into the fire . And therefore you perceive how the Pope is exalted & advanced , even above the greatest & highest Sebasmata in the Romish church , aswell as above those amongst the Gentiles , if the text were of them to bee understood . Yea , if you would further force the words of the Text , and make the meaning of them to bee , that Antichrist should bee exalted , even above the true God himselfe , you may see , how even that also is found verified in the Pope . For doth not hee exalt himselfe , even above the true God , which holdeth his Authoritie , and the Authoritie of his Church , to be greater then the authority of the holie Scripture ? That without the Authoritie of the Church , the Scripture is not authentical ? Yea , that the Scripturs be of as much worth as Aesops fables if they be destitute of the authoritie of the church ? Doth not Pighius also teach : Authoritatem Ecclesiae , & in ea pontificis , maiorem esse quam Scripturae : That the authoritie of the Church , and therein of the Pope , is greater then the authority of the Scripture ? Doth not Stapleton likewise teach , and defend the same , and sundry other Popish writers ? Againe , when the Pope dispenceth with the Law , Commandements , and Precepts of God , what doth he else , but advance and exalt himselfe above God ? For , In praecepto superioris , non debet dispensare inferior : VVith the precept of a superior , an inferior ought not to dispense . Now , the Pope boasteth , that by that fulness of power which he hath , he may lawfully dispence above the Law. And they say , that the Pope may dispense against the Apostle : and against the Canons of the Apostles : and , in matters of Oathes , Vowes , Marriages , obedience of Subiects , and such like : and against the Old Testament and the New. Yea , they say : Papam posse mutare Evangelium , eique pro loco & tempore alium sensum tribuere : That the Pope may change the Gospell , and give unto it another sence , as time and place requireth . And that the Scripture , and sense of it , is to bee fitted to the time , and as the practise of the Church is : so that it is sometimes to bee taken in one sense , and sometimes in an orher : and that the Scripture , is not otherwise to be accounted the word of God , then in that sense , or interpretation , which the Pope , or Church of Rome approoveth and setteth upon it : and that if it bee in anie other sense , it is not the Word of God , but the word rather of the Divell . Observe then , that they say ; first , that the authority of the Church , is above the authoritie of the Scriptures : and secondly , that the Popes authoritie is above the authoritie of the Church : so , by this rekoning , they make the Pope to be two degrees above God , speaking in his Word : seeing hee is above the Church , & the Church above the Scriptures . But yet further , who knoweth not that an offence against the Pope , and his constitutions , and the commandements of his Church , is , amongst them , more heedefully regarded , and more severely censured , and punished , then an offence against God and his Commandements ? Wherby doth likewise appeare , that the Pope beareth sway , amongst his followers , more then God , and consequently , that he is amongst them exalted , even above God himselfe . But now , lastly , consider , how much you be here againe mistaken , whilst you thinke , that Antichrist shall bee exalted above God , which the words of the Text doe not affirme . Obiect . 8. The whore of Babylon , in the Revelation of S. Iohn , may bee interpreted for the universal Corps , or Company of all the wicked in the world . Answ. It cannot bee so taken , or interpreted : For then upon the burning and destruction of that Whore of Babylon , should all the ungodly & wicked of the world , come also to confusion , and bee destroyed : but it is evident , that after her burning and destruction , sundrie wicked and ungodly people of the world , doe live , lamenting that her ruine . Rev. 18.9 , 10 , 11.15 , 16. &c. Yea , the very description of that Whore of Babylon , in Rev. 17 , and al the circumstances , to her belonging , doe shew , that it is meant of a particular Cittie , and even of that particular City , which then raigned over the Kings of the earth , and was situate upon seven hills , namely Rome . And therefore doth Bellarmine himselfe confesse , that the better exposition , even in his iudgement , is : Per Meretricem , intelligi Romam : That by the VVhore , Rome is understood . And againe , Cap. 5 , he saith : Explicat Mulierem esse urbem magnum quae sedet super septem colle● , id est , Romam : The Angell Explaineth that woman to be the great Citie , which fitteth upon seven hills , that is , Rome . Other Iesuits that have written Commentaries upon the Revelation , as namely , Ribera , and Viegas , doe also expresly affirme , that it is to bee understood of a particular Citie , and namely , of Rome . Yea , whereas Bellarmine , for an evasion , would have it vnderstood onely of Heathen Rome . Ribera , against that conceit , saith : VVee are to understand it , not onely of Rome , as it was long sithence , under the heathen Emperors , but also , as it shall bee in the end of the world . And Viegas likewise speaketh after the same manner , saying : All that which is spoken in those Chapters , doth most manifestly agree to Rome . And againe he saith : The name of Babylon . is to bee applyed to Rome , which served Idols before ever it received the faith of Christ , and to Rome also , as it shall bee in the time of Antichrist . And thus you see , that not onely the Adversaries themselves , do confesse this VVhore of Babylon , to be Rome , but further also , some of them , against Bellarmine acknowledge and teach , that it is to be understood , not onely of heathen Rome , but of Rome also , after it had forsaken heathenisme , and had received the faith of Christ , and turned againe from that , unto Antichristianisme . Obiect . 9. But although those Iesuits do meane , that Rome shall become Antichristian , and bee ruled by Antichrist , yet they doe not meane that it shall bee so , untill some few yeres before the end of the world . Ans. They meane ( as they must needs ) that Rome should become Antichristian , in the dayes and times of the Grand Antichrist , who is come long sithence . For wheras they have a conceit , that this Antichrist is not yet come , and that when hee commeth , hee shall raigne but three yeares and a halfe , therein is their great error , and mistaking . For , what was it that hindred , or letted his appearing ? was it not the Romane Empire ? Onely bee which now letteth , shall let , untill hee bee taken out of the way : and then shall that wicked man bee revealed : saith S. Paul. Hereupon Tertullian , in his Booke of the Resurrection of the flesh : Chapt. 24 , saith thus : Onely hee which now letteth , must let , till hee bee abolished : VVhat is this but the Romane Empire ? Chrysostome in his fourth Sermon upon the second to the Thessalonians , is of the same opinion , and so is the Greeke Scholiast : And so doth S. Augustine also expound it , in his twentieth Booke , and ninteenth Chapter , of the Citie of God : and Primasius also . S. Hierome likewise saith the same , in th 11 Question to Algasia , and addeth : That the Apostles durst not say , in expresse termes , that the Romane Empyre should be abolished , for feare of drawing persecution upon the Church . Howbeit , this needeth no proofe at all , because the Adversaries themselves doe also teach , that the impediment to Antichrist , mentioned by S. Paul , was the Romane Empire . But the Romane Empire ( which was the Onely let , or impediment , of Antichrist his appearing ) is now long sithence taken out of the way : Ergo , long since , was the time of Antichrist his comming and appearing . That the Romane Empire , which was so flourishing in S. Pauls time , is now long sithence abolished , or taken out of the way , is before prooved by the expresse testimony of the Historiographers themselves , affirming the same : as namely by Machiavell , who dedicateth his Florentine Historie to Pope Clement the seventh : by Guicciardine , in the fourth Booke of his history : and by Augustinus Steuchus : and by Lipsius &c. And so also is it testified in Synodo Reginoburgensi , that Romani Maiestas Populi , qua olim orbis regebatur , Sublata est de terris : Imperator , vana apellatio , & sola umbra est : The Maiestie of the Romane people , whereby the world in times past was governed , is taken from the earth . The Emperor is now a vaine title , and a shadow onely . And so likewise affirmeth Lyranus : that , Ab Imperio Romano , recesserunt quasi omnia Regna , negantia ei subijci , & redditionem Tributi : All Kingdomes , in a manner , have departed from the Romane Empyre , denying to bee subiect to it , and to pay it tribute . And hee further addeth , saying : I am a multis annis , Imperium illud caruit Imperatore : Now manie yeares sithence , hath that Empyre wanted an Emperor . This also appeareth by Sigonius , in his historie of the Kingdome of Italy , lib. 3. where , shewing by what meanes it was , that the Emperors lost all their right in Rome : hee concludeth thus , saying : By this meanes , Rome , and the Dukedome of Rome , came to be in the Popes power . But what neede anie proofes by histories , or Authors , of a matter so cleere and evident ? For , doth not everie mans knowledge , eies , and eares , tell and testifie unto him , without anie more adoe , that he that is called the Emperor at this day , is the Emperor of Germanie , and that the Emperor of Germanie , ( howsoever hee bee entitled ) is not , for all that , Emperor of Rome ? For , hee hath not the headship , or Soveraigne rule there . Yea , the Pope is hee , that now is , & long hath beene ( to the eies and view of the whole world ) the head and Soveraigne ruler of that Citie . If then the Pope be at this day ( as none is so simple or ignorant , but he knoweth it ) the head and Soveraigne Ruler of Rome , then is not the Emperor of Germanie , nor anie other , the head & supreame Governour of it . Yea , the Emperor of Germanie , is so farre from having anie chiefe , or supreame rule there , that cleane contrarywise , hee acknowledgeth subiection to him that hath the Headship and Soveraignetie there , namely , to the Pope , to whom , for that purpose , he giveth an oath of homage , fealtie , or allegeance . The ample and Soveraigne rule of the Emperors , then , which they had , appeareth to bee long sithence abolished , and taken away , and the Popes have succeeded in their place , at Rome , and have gotten the headship and Soveraigne rule there . And therefore also the grand Antichrist , who by this direct Prophesie of S. Paule , was then to appeare , hath accordingly appeared long sithence , even ever since the time , that the headship and supreame rule and government of that City , was taken from the Emperors , and exercised by the Popes . For there bee two or three degrees of the appearing of that grand Antichrist : the one , when hee became an universal Bishop , over all Bishops , and was made head over all the Christian Churches in the world . The second , when after that his Episcopal , and Ecclesiastical supremacie obtained , he attained to a Temporal supremacie , or terrestrial Monarchie , which hee also got , by the decay and ruins of the Empire . But an other cleere and demonstrative argument of this matter , hath also S. Iohn given us ( in Rev. 17.3.7.9 , 10 , &c. ) Shewing , that the state of Rome , from the beginning of it , to the end of it , is to have but seven sorts of Soveraigne Rulers , or Heads of it , which bee , Kings Consulls , Decemvirs , Tribunes , Dictators , Emperors , and Popes , ( For though an eight head bee there mentioned , yet is that eight expresly affirmed to bee one of the seven , Rev. 17.11 . Rev. 13.3 . ) Now then , if Rome be to have , in all , but these seven heads , as is apparant : and that Rome , at some one time or other , before the end of the world , is to become Antichristian , and to bee ruled and governed by Antichrist , as the Adversaries also themselves confesse : How can they choose but grant , that Antichrist is alreadie come , , and hath long since ruled and raigned in Rome , and at this day there ruleth and raigneth ? inasmuch , as the Popes , visibly , and undeniably , appeare to bee the seventh , and consequently , the last head of that Citie . Yea , this the Rhemists themselves , confesse , and doe say : the seventh head , is Antichrists state , which shall not come , so long as the Empire of Rome stande●h . And Bellarmine likewise writeth : Antichristum fore ultimum , qui tenebit Romanum Imperium , tamen sine nomine Romani Imperatoris : That Antichrist shall bee the last head , who shall hold the Empyre of Rome , and yet vvithout the name of the Romane Emperor . Seeing then the Empire of Rome is dissolved , ever since the Emperor ceased to have any Soveraigne command in that Citie , and that the Pope hath gotten the soveraigne rule and command there , & is apparantly become the seventh , & so the last Head of Rome ; How can it bee avoided , but that Antichrist must needs be come long sithence , and that the Pope of Rome undoubtedly is hee , and that there is none other to bee expected ? Obiect . 10. Antichrist is to be an open oppugner of Christ , and a direct and professed enemie to all manner of Christianitie . Ans. You are mightilie deceived , if you thinke so . For , first , the Scripture telleth us of manie Antichrists , & of one grand Antichrist above the rest . According whereunto Origen saith : Generaliter unus est Antichristus , species illius multae &c. Generally there is one Antichrist , but there bee manie sorts of him &c. For as all the true Prophets had relation to Christ , By whose spirit they spake ( as S. Peter sheweth ) : so have all the false teachers , and false prophets , in the Church , relation to Antichrist , by whose spirit they speake ( as S. Iohn affirmeth ) in the Church , relation to Antichrist , by whose spirit they speake ( as S. Iohn affirmeth ) . For which cause , S. Cyprian saith : that Novatianus the Schismatick , is to be reckoned amongst the Antichrists . And so saith S. Hierome : that all Arch ▪ Hereticks , be Antichrists : and againe , there bee so manie Antichrist● ( saith hee ) as there be teachers of false doctrine in the Church . Yea , this they might learne of S. Iohn himselfe , in his Epistles , who likewise calleth those that were hereticks , and false Teachers in the Church , so manie Antichrists . And this also Saint Augustine teacheth , saying : Hide quibus Iohannes , Epist. 1 , Antichristi , sunt ad illum novissimum pertinentes &c. These Antichrists of vvhich Saint Iohn speaketh in his first Epistle , be belonging to that last , the grand Antichrist . Againe , Quisquis Christum , qualis est ab Apostolis praedicatus , negat , Antichristus est . VVhosoever ( saith Saint Hillary ) denyeth Christ to be such a one , as he vvas preached to be by the Apostles , is an Antichrist . Irenaeus affirmeth , that Valentinus , Basilides , and C●rinthus , vvere Antichrists . Antichrist ( saith Origen ) hath nothing but the name of Christ : for hee neyther doth the vvorkes of Christ , nor teacheth his doctrine . Christ is the very Truth ▪ and Antichrist is the disguiser or counterfeyter of Truth . The mysterie of that Antichristian Iniquitie , wrought even in S. Pauls time , as hee himselfe affirmeth . He vvell calleth it ( saith S. Chrysostome ) a mysterie of Iniquitie : because he shall not come like a Nero , by open force , and vvithout all maner of shame &c but entisingly , and underhand . This Mysterie ( saith Theodoret ) signifieth the heresies , by vvhich the Divell maketh vvay for Antichrist . S. Gregory saith , that Antichrist seduceth the people , by his Preachers , the ministers of lying . He hath two hornes like to those of the Lamb ( Rev. 13.11 . ) that is , ( saith S. Augustine ) hee hath the two Testaments , like to those of the Lamb : inasmuch as under the name of Christ , he doth covertly infuse the venome of the Dragon . And for this cause , is he called the false-Prophet , diverse times , in the Revelation , by reason of the false Religion , and false doctrines he teacheth in the world , under the name of Christ and Christian verities . Yea , this Antichrist must sit in the Temple of God , amongst Christians , & within Christendome ( and not without it , amongst Turkes , Iewes , and such like Infidels of the world ) for he must pretend himselfe to be a chiefe Christian ( as S. Hierome also sheweth ) : which , none of those so much as pretend themselves to be : yea they utterly disclaime to be anie Christians at all : so that those be rightly and properly to be termed unchristian , but not Antichristian people . Within Christendome then , and no where else , is Antichrist to be sought and found . Now then within Christendome , where shall we finde him ? Can Protestants be hee ? No : for they professe not to confirme their doctrine and religion , nor any point thereof , with miracles , signes , and wonders done by them , as this Antichrist and his complices doe : neither doe anie of their Bishops or Pastors , exalt themselves against or above all Kings , Princes , Emperors & Magistrates of the earth , ( which be called gods in the Scripture ) as this Antichrist also doth : neither doe they teach that doctrine of Divels ( as S. Paul calleth it ) , which consisteth in prohibiting of Meates , and Marriages , for conscience and religion sake , as this Antichristian and Apostaticall Church likewise doth . Protestants then , verie cleerely appeare to be such as belong not to this Antichristian crew or companie . Who then within Christendome , or outwardly professing Christianitie , is more likely , or so likely to be , or possibly can be , this grand Antichrist , but he onely that exalteth himselfe , not onely against , but above all Kings , Princes , Emperors , and Potentates of the world ? and that obtrudeth , vaunteth , and boasteth of so manie miracles , signes , and wonders , done in his Church , and by him , and his Clergie , and people , for confirmation of his religion ? and that teacheth also that doctrine of Divels aforesaid , consisting in prohibition of Meates and Marriage , that is to say , the Pope of Rome ? For there is no other within Christendome to be named , to whom these things doe thus fitly agree . Yea Hee , and onely hee , in all the world , hath all the markes of the grand Antichrist , upon him . And therefore he , and onely he , and no other , is to be held of all , for the undoubted grand Antichrist . Obiect . 11. The grand Antichrist , is , The man of sinne , the sonne of perdition , 2. Thess. 2.3 . But shall anie be so bold to affirme these things of the Pope of Rome ? especially doth it not seeme to be a rash and uncharitable thing to affirme of him , that he is the sonne of perdition ? Answ. It is never anie rashnesse , or uncharitablenesse , to affirme , what God in his word affirmeth . It were rather incredulitie not to beleeve it , and impietie not to affirme , it . For if the Pope of Rome be that grand Antichrist , and the man of sinne , doth it not well agree , unto him , that he should also be the sonne of perdition ; as well as Iudas Iscariot , who likewise pretending to be a friend to Christ , did neverthelesse betray him ? He that under the like pretence of being a special friend to Christ , and under colour of Christianitie , destroieth himselfe and others , and that without check of conscience , remorse , or repentance , at anie time shewed , is he not worthily and iustly called the sonne of perdition ? Yea , doth not the Scripture directly say of him , that hee is in Hebrew , Abaddon , and in Greeke , Apollyon , that is , in English , a destroyer . And must not hee needs be deemed : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The sonne of Perdition ▪ who , together with himselfe , thus destroyeth others ? For , all those , that be led by him , and maugre all admonitions , will neverthelesse irremoveably adhere unto him and follow him , be ( answerably thereunto ) expressely said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , such as perish , and are to goe ( with him ) to destruction . Can anie thing then be more evident ? Now , that the Pope of Rome , is The man of sinne , that is , according to the Hebrew phrase , a verie notorious sinner , or , a most sinfull man ( and consequently well deserveth to be called the sonne of perdition ) who can doubt of it ? inasmuch as he is in Christendome , like Ieroboam in Israel , who not onely was a great sinner in his owne person , but caused also Israel to sinne : or like Ahab , with his Iezabel , who did exceed Ieroboam in wickednesse : or worse then these . For must not hee needs be a verie notorious wicked man , who being at first a Bishop equal with the rest of his fellow Bishops , was not so content , but with his wings of pride and ambition , would mount above them all ? Yea who , with that his unmeasurable pride , hath exalted himselfe , not onely above all those his fellowes , but even above his superiors also , namely above all Kings , Princes , and Emperors of the world ? nor yet so content , proceeded further , claiming authoritie also even over the Angels of heaven : for so it appeareth by the Bull of Pope Clement the sixt , before mentioned , where hee saith : Mandamus prorsus Angelis Paradisi &c VVee straightly command the Angels of Paradise , &c. And in another place , he forbiddeth Hell also from taking anie hold of those , that should crosse themselves for the holy warres . But hath hee here ceased ? No : for he hath gone yet further , clayming the power and authoritie of God himselfe , and even the name of God also , to be given him : and ( which is yet a further degree , beyond all degrees ) he hath exalted himselfe even above God himselfe , amongst his followers , as before appeareth . But to shew this matter yet further by some other particulars . And , to begin with the word of God , the sacred and canonical Scriptures : doth not Hee , and his Clergie , extremely dishonour and vilipend them ? 1. In that they preferre their corrupt Latine translation , before the originals of the Greeke and Hebrew . 2. In that they make Apocryphal bookes , to be of equall authoritie , with the Canonicall . 3. In that they equall their Traditions , with the Canonicall Scriptures . 4. In that they number their Decretall Epistles also , amongst the canonical Scriptures . 5. In that they accuse the holy Scriptures , as not conteining sufficient matter of instruction , for a mans salvation , without their Traditions . 6. In that they take upon them to expound those Scriptures according to their owne fancie , sense , and pleasure , and as they list themselves . 7. In that they preferre the authority of their Church , before the authoritie of the scriptures , and the Popes authoritie above both . Concerning the Sacraments also : how have they perverted those Two , which be of Christ his institution ? and have added to the number of them , making seven in all ? And this is one note of Antichrist ( as S. Hierome upon 2. Thess. 2. observeth ) that he should change , & attempt to increase the Sacraments of the Church . The Sacraments they also strangely hold to give grace , ex opere operato , by vertue of the verie worke done and performed . And touching Baptisme , have they not horribly polluted and abused it ? And concerning the other Sacrament of the Lords Supper , have they not also taken away the one halfe of it from the people , and moreover turned it into such a fearefull and abominable Idolatrie , viz. of adoring and worshipping a peece of bread , for God , as that amongst the verie Pagans and Heathens , the like hath not beene seene ? The vertue also , efficacie , end , fruit , and benefit of Christ , his comming into the world , they have likewise cleane overturned , debased , or diminished : 1. in that themselves take upon them , either in the whole , or in part , to be their owne Saviours and Redeemers , by their owne merites , and workes of satisfaction , ( as they call them ) to Gods Iustice : as also by suffering satisfactorie punishments in their owne persons , for their sinnes , after this life ended , in their supposed Purgatorie : 2. for that in their detestable Masse , their Priests take upon them , to offer up Christ everie day , or often , in a bodily maner , and that as a sacrifice propitiatory for the taking away of the sinnes of men : when in verie deed , that Bodily propitiatorie sacrifice , was offered but Once , and that by Christ himselfe onely , and namely upon the Crosse. 3. In that they hold not Iustification in Gods sight , to be by faith in Christ , but by a righteousnesse inherent in their owne persons ▪ nor will allow a man to make a particular application of Christ to himself to be his Saviour & Redeemer : or anie way to be , & rest so assured : which what is it else , but to bereave a man of all sound comfort and benefit by Christ ? For what profite , comfort , or benefit , is it , to anie , to know and beleeve that Christ is a Saviour and Redeemer indefinitely , or to others , if he know not , or beleeve not , that he is a Saviour and redeemer to himselfe , in particular ? For so farre even the Divels themselves doe goe , beleeving all to be true that God speaketh in his word , and that Christ is a Saviour and Redeemer to others , and hereat they tremble , as S. Iames speaketh . It is not enough therefore for men that desire to be saved , to beleeve ( historically ) all the Articles of the Creed to be true , or whatsoever God speaketh in his word , to be true , or , that Christ is a Saviour and Redeemer to others ( for thus farre , as is evident , even Divels , and , Reprobates , may goe ) but they must goe further , by applying the truth of all the Articles of the Creede , and of the promises of salvation , made in Gods word , and of Christ Iesus , to bes a Saviour and Redeemer , in particular , to themselves , by a speciall faith . 4. In that they allow not Christ to bee the sole and onely Mediator and Intercessor betweene God and his People , but will needs have other Mediators , and Intercessors for them , besides him , namely , the blessed Virgin Marie , and other Saints , and Angels . The Ecclesiastical discipline likewise , especiallie in the point of Excommunication , they have extreamely perverted , abusing it most grosly , impiously , and traiterously , to the deposing of Kings and Princes , from their Thrones and Kingdomes , and to the disanulling of the subjection and loyaltie of Subiects , and to the raysing of treasons and rebellions within their Kingdomes . And as touching Prayer , Almesdeeds , Fasting , and all the chiefe duties , & workes of Christianitie , they have also utterly marred & corrupted them : For their usuall fasting , is not an abstinence from all kinde of meates and drinkes , ioyned with fervent and repentant Prayers unto God , and other holy exercises & divine meditations , during that time or day of the fast ( as true Christians , and rightly religious fasts ought to bee ) but consisteth in a difference of meates , as namely , in an abstinence from flesh , and eating fish , and whit-meates . Yea , all their Fastings , Almes-deeds , and the rest of their best works they doe , be , in them , turned to sinne , as being poysoned with a conceit of their owne merits , and of making satisfaction to Gods Iustice for their sins , by that means . And be not even their Praiers also , and Invocations , which they make unto GOD , poisoned , & become wicked and abhominable , whilst they pray to bee heard , and their petitions to bee granted them , for the merit , or merits of such a Saint , or such a Saint , or of all Saints ? or for the Intercession-sake of such a Saint or such a Saint , or of all Saints ? and not for the merit , or Intercessions sake of Iesus Christ only ? Yea , doe they not direct , and make their praiers , manie times , and too often , not unto God himselfe ( as they ought ) but to his Creatures , as namely , to the blessed Virgin Mary , and to other Saints , and to Angells , which is a most intolerable impietie ? Yea , doe they not also suffer and allow a Psalter , commonly called the Psalter of Bonaventure , made in honour of the Virgin Marie . For , in that Booke , sundrie parts of the Psalmes of David , bee applied to the Virgin , and her name put in the place of Gods name , most audaciously , & blasphemously . As for example , in the 110 Psalme , where it is said in Davids Psalter , The Lord said unto my Lord , sit thou at my right hand &c. In that Psalter , it is thus : Dixit Dominus Dominae nostrae &c. The Lord said to our Ladie , sit thou at my right hand &c. Againe , the words in 130 Psalme , be in that Psalter made thus : De profundis cla●●avi ad te Domina , &c. Out of the deepe places have I cryed unto thee , O Ladie : O Ladie , heare my voyce , &c. and sundrie such like : whereby doth appeare , that they not onelie ( verie dishonourablie , and iniuriouslie to God ) praie to the Virgin Marie , but further also falsifie , and misturne the words of holy Scripture , to serve their own bad humors and fancies . There is moreover a Booke , called Liber Taxarum , or Taxa Cancellariae Apos●●lica , their Taxe-booke , ( Printed at Paris with priviledge , sub sole aureo ) which sheweth , what intolerable Licentiousnes and Wickednesse , is permitted and dispensed with in the Papacie . For , even Murthers , Incests , Sodomitrie , and other most grosse sinnes , be there rated and taxed at a certaine price : which being paid , the Popes Pardons , Indulgences , Licenses , & dispensations bee permitted to have passage in those cases . Where , together with this licentiousnesse permitted , you may observe a most horrible licentiousnesse in the Pope , and his Clergy : For poore men that have not wherewithall to pay , may not bee partakers of anie of those favours : as appeareth by a note in the 23 leafe of that Booke , in the Chapter of Matrimoniall causes , where it is said thus : Nota diligenter &c. Note diligently , that these favours , and dispensations , are not granted to the poore , because they have not wherewithall , and therfore they cannot receive consolation . And there you may observe further , that even the most monstruous sinnes , as Incest , Sodomitry , Dealing with beasts , ( sins , not meet to be named , or heard of amongst Christians ) bee not taxed at so high a rate , as those bee , that bee committed against the Popes lawes , and the Commandments of his Church , as the eating of White-meates , of Butter , of Flesh upon daies and times , by them forbidden , &c. So that intolerable pride & ambition , ioyned with unmeasurable avarice , and covetousnesse , in the Pope and his Clergy , together with abhominable licentiousnesse , permitted to the people , by reason of the Stewes , Priests absolutions , Popes pardons , Indulgences , Dispensations , and such like , and a great deale of Hipocrysie also , under pretext of Pietie , therewithall intermingled , may and doe appeare , to be the Founders , Pillers , Supporters , and Vpholders of all Popery . If a man feared Purgatorie , either for himselfe or his friends , though hee had done all the villanies of the world ; yea , though hee had deflowred the Virgin Marie ( for such were the wicked and execrable speeches of Teceleus , and other Preachers of the Popes Indulgences , in times past ) yet so soone as ever hee had cast the money into the Bason , the Soules were presently said to bee set at libertie . The Abbot of Vsperge ( in the life of Philip the Emperor , pag. 321 ) writeth in this sort : Scarce is there ( saith hee ) any Bishopricke , or Ecclesiastical dignitie , or Parish Church , remayning , that is not made litigious , and the cause by an appeale , brought to be heard at Rome : But it is in vaine to goe thither with an emptie hand . Reioyce , O Mother Rome , because the floudgates of earthly treasures bee laid open unto thee , that whole Rivers and heaps of silver might come flovving upon thee , in great aboundance . Reioyce thou , because of the iniquities of the sons of Men : for they pay thee a price , in recompence of all their transgressions . Reioyce thou , because of Discord , which is profitable for thee , shee comming out of the bottomelesse Pit , to beape store of money upon thee . Thou hast that now which thou hast desired a long time : Sing a Song , because that by the wickednesse of men , and not by any vertue of thy religion , thou hast overcome the world . Theodorick de Nihem also ( in his 6 Tractat. chap. 32 ) speaketh to the like purpose , saying thus : The Apostolicke Chamber is like to the Sea , into which all Rivers doe runne , and yet it doth never overflow : For thither , from most parts of the vvorld , are there great su●●es of gold , caried by thousands , and yet it is never full . There is a generation in that place , that have svvords , instead of teeth , for to dev●ure the poore of the earth . There are also many H●rsleeche● , vvhich cry , Bring , Bring . And a little after , hee saith thus ▪ O iust Men , vvho if you had your right , should have your portion with the Harpies , infernal Furies , and T●●tal●● , that can never be satisfied . Likewise Aeneas Sylvi●● ( afterward called , Pope Pius Secundus ) in the 66 Epistle to Iohn Peregall , speaketh to the same effect : The Court of Rome ( saith he ) gives nothing vvithout m●ny : yea , the impos●●ion of hands , & the gif●s of the holy Ghost , hee sold : And the remission of s●nnes is communicated to none , 〈◊〉 haue not vvherevvithall to pay for it . Never was there man that did more prostitute himselfe , to uphold the ruinous and tottering Papacie , then Baronius : & yet , behold his owne words , upon the yeare 912 , and 8 Article : VVith vvhat face ( saith hee ) did the Church of Rome then looke , and hovv ill-favouredly ? Then , vvhen famous Que●nes , & levvde Strumpets , did domineer●● Rome , at vvhose pleasure , Church livings vvere bestovved , Bishoprickes vvere given , and that vvhich is horrible to heare , and not to bee spoken , their Lovers , false Popes , thrust into the seate of Peter . And then afterward hee addeth , saying : VVhat Priests & Deacons Cardinal , doe yee thinke , vvere chosen by these Monsters ? There hee complaineth , that Iesus Christ did sleepe . But he speaketh of such a number of vitious and wicked Popes ▪ that it should seem by his reckoning , that Iesus Christ slept a long time : For from the yeare 870 , to the yeare 1050 , whom doe you see but Necromancers , but Adulterers , and Murtherers , and Infamous persons , pr●ferred to the Papacie ? Platius , in the life of Benedict the fourth , speaketh the like , and giveth the reason of all this , saying thus : This libertie of sinning ( saith hee ) hath begotten us these Monsters and Prodigies , vvho by ambition and corruption , have rather usurpt , then possest the holy chaire of Peter : there being no Prince to represse the vvickednesse of these men . Yea , Platina , though the Popes Servant and Secretarie , yet well knowing their vices , and the vices of the people under his government , doth in a manner speake , as if himselfe despaired of their salvation ; for thus bee his words : Our vices ( saith hee ) bee grovvne to tha● height , that they vvill hardly ever finde mercie in the sight of God. But observe yet further , how horrible and wicked their reproachings , slanderings , and defamings , heretofore have beene , and yet still bee , of Gods church & people , & their religion : calling them usually Heretickes , Schismatickes , and by such other odious names , & laying sometimes , most notorious slanders , and most impious false accusations to their charge : & perswading , as if our religion , were a religion allowing licentiousnesse , a condemner and disallower of all good works , and as though wee approoved of all dissolutenesse , and were enemies to the Virgin Marie , & to all Saints , & as though we made God the Author of sinne and evill , & other such like things , which we utterly detest , dislike , and abhorre , and which hee cleane contrary to our opinion , and to the doctrine of our Religion . Yea , they not onely thus dishonour & wrong the true Church , and people of God , upon earth , but even the Church triumphant and Saints also in heaven . For , is it not a great wrong and dishonour to the glorified Saints in heaven , to turne them into Idols , or to make them instruments of Idolatry , or , of dishonouring God , by invocating & praying unto them ? when as Praier and Invocation , is a service , worship , and honour , properly and onely belonging to God ? Againe , do they not much dishonour the Saints , when they imploy them about base offices ? commending the keeping of their Hogs to one , of their horses to another , the curing of the Scurffe to a third , &c. Yea , even concerning that most chast , blessed , & glorious Virgin Mary , Doe they not extreamely dishonour her , when they make her to favour Immodestie , & uncleanenesse ? For there is an Italian book , entituled : Miracoli d●ella glorios● Virgine Maria , printed at Millan , in the yere 1547 , which saith : that , a certaine Abbesse , being with Child , the holy Virgin , being willing to cover her crime , did in her stead , present her selfe before the Bishops in forme of the Abbesse ▪ and shewed him by an ocular demonstration , that shee was not with Child . Caesarius also , in his seventh Booke , Chapt. 35 ▪ reports : that the Virgin Marie , for twelve whole yeares , did supplie the place of a certaine Nun●● , called Beatrice , whilst shee lay in the S●ewes : till at last she came backe again to take her place , and freed the Virgin from being in her roome any longer . But consider yet further , the most terrible , cruell , barbarous , and bloodie persecutions of Gods Church and people , committed by Papists About 400 yeares since , Pope Innocent the third , within the space of a few monthes , made more then 200000 of the faithfull to bee slaine , whom they called Albigenses . In S. Bartholomewes Massacre , in the yeare 1572 , more then 80000 men were slaine , in cold blood . In a Massacre in France , within a few dayes , were murthered , 70000 persons . And how execrable , & beyond all measure abhominable , and damnable , was that their late Plot of Gunpowder-Treason , for the overthrow of the whole State of England , in Parliament at a blow , and God knoweth , of how many States and Kingdomes beside ▪ Yea ▪ what meaneth their Holy League , ( as they call it ) not long since made , for the extirpation , and rooting out of all Protestancie ? Doe they not by all these , shew themselves to bee utter enemies , and that in the worst sort that can bee , to all Civill States , Kings , and Kingdomes , which reiect the Popes usurped Supremacie , and his depraved and Antichristian Religion . Why else , also , have they decreed , that , Faith is not to be kept with Heretickes ? And why else doe they hold , that , before Hereticall Iudges , and Magistrates , ( as they call them ) it is lawfull for them to sweare with Equivocations , and Mental reservations , and in a false , deluding , and deceitfull manner ? And why else doe they dislike , and disallow Subjects , not onely to take the Oath of Supremacie , but the Oath also of Allegeance , when , in very deede , and of right , neither of both ought to bee refused ? What also meaneth , the resort and comming of Popish Priests , and Iesuits , into Protestant Kingdomes , under colour and pretence of Religion ? Is it not to make a partie for the Pope , or some of his confederates , against a fit time ? And doth it not also tend to sedition and treason in a Common-weale ? What doth the Popes claime , to depose Kings , and to give away their Kingdomes , when , and to whom hee list , tend unto , but to the setting of Princes together by the Eares , aswell as Subiects to rebell against their lawfull Soveraignes ? Doe not all these things tend to the overthrow , aswell of civill States , and civill Iustice , as of Religion ? and of Kingdomes and Common-weales , aswel as of Gods Church ? and ( which maketh the matter yet more , and indeede , most odious ) all this they doe , under pretence of Christianitie , and of a Catholicke cause , when it is nothing so , but , cleane contrarywise , extreamely divelish and Antichristian . Let then everie equal person now judge , whether the Pope of Rome , that thus wrongeth God , his Church , and Religion ; and not onely Bishops , but all Kings , Princes , and Emperors also , their People , Kingdomes , and Common-wealths , and that thus intolerably abuseth the whole Christian world , and yet for all that , inflexibly persisteth therein , without anie remorse , or repentance shewed , yea , which with all his power and strength , iustifieth , upholdeth , & defendeth , all those his wrongs errors , abuses , and impieties , boasting , glorying , and delighting in them , bee not rightly affirmed to be , The Man of sin , the Sonne of perdition , and the verie undoubted Grand Antichrist , in all respects . THE CONCLVSION , to the same pretended CATHOLIKES . NOw then , it appearing verie cleerely by the premisses , that the Pope of Rome , ( whom his blinded followers so much adore and reverence ) is the verie grand Antichrist : and that the Popish Citie of Rome , whereof he is the Head and Ruler , is undoubtedly the VVhore of Babylon , mentioned in the Revelation of S. Iohn : What scruple or doubt should you , or anie of you , conceive , to make all the good hast yee may , to forsake that grand Antichrist , & that his Concubine the whore of Babylon , and all his Priests , Iesuites , Bishops , Monks , Friars , Nunns , and the rest of that his Antichristian rabble , and to betake and apply your selves , with us , to the embracing and following of Christ , and of his most holy and most pure Religion , and ordinances , delivered in the sacred and canonical Scriptures , the Infallible rule of Truth ? For doe you thinke , that ever Christ and Antichrist , will agree together ? VVhat hath the chaffe to doe vvith the vvheate ? saith the Lord. Or , VVhat fellowship ( as S. Paul speaketh ) hath righteousnesse vvith unrighteousnesse ? vvhat communion hath light vvith darkenesse ? vvhat concord hath Christ vvith Belial ? vvhat part hath the Beleever vvith the Infidel ? vvhat agreement hath the Temple of God , vvith Idols ? In some things , I grant , the Popish Church holdeth rightly , and in all things ( such is the mysterie of Iniquitie ) maketh a semblance and pretence of pietie and Christianitie . But take heed , and be not here with deceived : for ( beside that it is the nature and maner of Hypocrisie , so to doe ) you now , I hope , doe sufficiently understand , that neither the Pope of Rome could be Antichrist , nor his Church be the Antichristian , vnlesse they did make this semblance of pietie , & outward sh●w and pretence of Christianitie : yea , cleerely , they should be altogether Vnchristian , and not Antichristian people , if they made no semblance or profession at all of Christ. But all is not gold that glistereth : nor that ever right and true Christianitie , that seemeth to be so . The Divell himselfe will hold some things rightly , and will sometimes utter and tell some truths : but it is to the end , to gaine credite and beleefe to himselfe , at other times , and in other things , when and wherein he speaketh lies . And this craft and subtiltie , have all Antichristian and false teachers , learned , and do practise : being ( as S. Paul calleth them ) False-Apostles , deceiptfull vvorkmen , transforming themselves into the Apostles of Christ : And no marvaile ( saith he ) : for Satan also himselfe is transformed into an Angel of light . Therefore it is no great thing , though his ministers transforme themselves , as though they vvere the Ministers of righteousnesse : vvhose end shall be according to their vvorkes . Now then , concerning the Kings Supremacy , and his Authoritie , in all kinde of causes , and over all sorts of people , aswell Ecclesiasticall , as Civill , you see what it is , and you understand , I trust , the cleere lawfulnesse of it , within his owne Dominions . For , a time there was ( as before is shewed ) when the Bishop of Rome was limited his precincts and bounds , aswell as other Bishops , and had no more Supremacy or Authoritie over other Bishops , then they had over him ▪ Yea a time there was when Bishops in a Councell assembled , had authoritie over the Pope of Rome , and might and actually did depose him : and when also the Bishops of Rome were subiect to the Emperor , and at his command , as is likewise before declared . So that the best title , which the Bishop of Rome at anie time had to his Supremacie , within anie Kingdome , appeareth to be , not by anie institution or law of God , but by an humane constitution onely , and a positive law : And seeing that this his Supremacie was afterward put downe againe , dissolved , and abolished , within this Kingdome , as also in all the rest of his Maiesties Dominions , by as high and as good authoritie , as at anie time it was erected and established in the same , namely by Act of Parliament , made within those Realmes : Everie subiect to his Maiestie now standeth tied and bound in duetie , utterly to renounce and forsake it . If yet yee alledge ( as ye sometimes doe ) that for the space of divers hundreth yeares , in the later times , the Kings and Princes in Christendome , submitted themselves to this Supremacie of the Pope : I answer , first , that it is apparant , that , Non fuit sic , ab initio , it vvas not so , from the beginning : and , that the most ancient Precedents be to the contrarie . Secondly , that this was to fulfil a prophecie in the Scripture , which foretold that so it should come to passe , namely , that , these Kings should , vvith one consent , submit , or give their Kingdome , unto the Beast , untill the vvords of God vvere fulfilled . Yea , these Kings not onely submitted themselves , and their Kingdomes , to this Supremacie of the Pope , but to the adulterated Religion likewise of that Whore of Babylon , the Papal Citie of Rome , to fulfill the like Prophecie , which saith , that vvith her have committed fornication , the Kings of the earth , and the Inhabitants of the earth have beene made drunken , vvith the vvine of her fornication . Inasmuch then , as these things be thus foretold in holy Scripture to come to passe , what marvell should it now be to anie , to see and know them to have beene accomplished accorcordingly ? But yet thirdly , observe that although these kings did for so long time yeeld and submit themselves , and the people of their kingdomes , to this Beast & vvhore of Babylon , yet the later part of this Prophecie , remaineth to be fulfilled , which is this : that Tenne of these Kings , that were so long enchanted and bewitched with this Whore , and seduced and abused by her , shall afterward discerne and espie her fraudes and wickednesse , and thereupon shall detest and hate her , make her desolate and naked , eate her flesh , and shall burne her vvith fire . Which Prophecie , as it is alreadie begun to be performed , in some of these Kings which have fallen from her , hating and detesting both her authoritie , and her adulterated religion : so , shall it , in all the parts and points of it , in the due time appointed of God , be fully and actually performed , and accomplished . The long continuance then of Pope and Poperie in the world , is no argument or proofe of the lawfulnesse or allowablenesse of them : for ( beside that it was foretold to be of that long continuance ) Mahometisme , Paganisme , heresie , and error , drunkennesse , adulterie , and sundrie other sinnes , and vices , be also verie ancient , and of long continuance , in the world , yet doth not that make them therefore to be ever the more lawfull , or allowable . Yea , the longer the Popes Supremacie , and his adulterated Religion , have continued , the greater wrong and iniurie hath been done , all that while , not onely to all other Bishops in the world , and to all Emperors , Kings , and Princes likewise , but also to the whole Church and religion of God , and even to God himselfe . And therefore this maketh not for the upholding or confirmation , but for the further and greater detestation and condemnation of them both . 2 So that , no sufficient cause or reason can anie of you shew , why ye should refuse to be of our Religion , or why yee should not all come to our Churches & assemblies , and ioine with us in the right and true service of God. For first , where yee suppose Ours , the Protestant Religion ( as it is called ) to be false and heretical , and yours , the Popish , to be the onely Catholike & right : it hath before bni made verie manifest unto you , cleane contrariwise , that Ours is the right , Apostolike , Catholike , & most ancient religion , & that yours , comming in afterward , is the new , adulterate , heretical , false , & Antichristian : and that those be not the children of the right and true Church , but of the whore of Babylon , which submit themselves , and yeeld their obedience to the Pope , and Popish Rome . And whereas , secondly , ye obiect , that it would move scandal and offence to others , if yee came to our Churches : What need yee care that others , without cause , be offended , so long as God is well pleased . For in such a case , it is an offence not given , but taken . And when there is , no iust cause given , why anie should be offended , the fault is theirs that be so causelesly offended , and not yours . A man must never forsake God , and Gods religion , nor absent himselfe from the true Church of God , because some seduced or ill-disposed people , will finde fault with it . Thirdly , yee obiect , that it were but a point of dissembling to come , if your mind stand against it : But this allegation is soone answered , if yee please to come ( as ye may , and ought ) that is , with sincere hearts , and unfained affections , and without anie such wicked Hypocrisie , and Dissembling : For , indeed , all halting , dissembling , and counterfeyting , especially in matters of Gods service , and religion , is ever to be eschued and detested . Fourthly , ye obiect , that the Translation of the holy Scriptures amongst us , is not right : But it hath before beene shewed unto you , that our Translations , being according to the originals of the Hebrew and Greek , must needs be right : whereas contrariwise , your Translations , not being according to those originals , be , and must needes be untrue , in all those sundrie and manie places ( detected and discovered at large , by the Protestants ) , wherein they differ from those originalls . Fiftly , yee say , that our Church-Service , and Liturgie , is disallowable , for that it wanteth your Popish Masse , and sacrificing Priesthood : But to that we answer , that our Church-Service is so much the better , and the more to be liked , for that it hath abolished ( as it ought ) that Idolatrous Popish Masse , and that abominable Priesthood , thereto belonging , which , fearelesly and impiously , presumeth to offer up , and that in a bodily manner ( as they say ) Christ Iesus , againe , and againe , and often , and that also as a Sacrifice propitiatorie for the taking away of mens sinnes : whereas all true Christians doe knowe , contrariwise , that Christ Iesus , was in a Bodily manner to bee offered up in sacrifice to his Father but once , and that was upon the Crosse : and that himselfe was the onely Priest allowed and appointed of God , to make that Bodily oblation , and no other : and that this Bodily oblation and sacrifice by himselfe performed upon the Crosse , is the onely propitiatorie Sacrifice , and onely availeable , and effectual , to clense and take away the sinnes of men . So that our Church and Church-Service were , indeed , iustly worthie to be abhorred , detested , and condemned , ( as now yours is , for the same cause ) if such blasphemous , and intolerable monstrous abominations , were suffered or allowed in it . And wee are highly and everlastingly to thank● God , that they be removed ▪ and abolished . Sixtly , yee alledge , that in a Psalme or Hymne which wee sometimes sing in our Churches , wee pray unto God , to keepe and defend us from the Pope and Turke : and why should we not doe so ? It is plainly and cleerely proved before , that the Pope is the grand Antichrist , and that hee , not openly and professedly ( as the Turke doth ) but closely and covertly ( and therefore in a more subtill , and more dangerous manner ) oppugneth Christ and his religion , and ordinances : deceiving under the name of Catholikes , and of the Catholike Church , and pretence of the Holy Ghost ruling that Church of his , so that it cannot erre , as hee suggesteth to his credulous and blinded followers : whereunto he hath also added all maner of impostures , and deceiveable and lying signes and wonders , to enchant and seduce the people , and to allure them to himselfe , and to confirme them in their misbeleefe and errors . Wherefore , not without good cause , doe wee pray God to keepe and defend us from him , especially now in this later age of the world , wherein he useth not only secret sleights and fraudes , but open warres also and rebellions , when he seeth fit time for them , and murthers and massacres of Protestant Princes and people , Gunpowder villanies , and such like hellish abominations . Who then can iustly blame us , for praying against him that doth thus abound with these his wicked and mischievous plots , fraudes , forces , treacheries and conspiracies ? Lastly , yee alledge it to bee against your conscience to come to our Churches : But herein I desire you , to consider better and more seriously , whether this will stand , or bee allowed for a good excuse or plea for you , in the day of Iudgement . For may not Turks , Iewes , Pagans , hereticks , schismaticks , or whatsoever other erroneous , deceived , and misbeleeving persons , make the like excuse , and pleade the same plea , and say , that it is against their conscience , to become Christians , or to come to their assemblies , or to be Orthodox and right-beleeving people ? Or , if they make that plea , doe you thinke it will passe for good and allowable , before Gods Iudgement seate in the last day ? But yee , I pray , shew some cause , or reason , ( if yee can ) why your ●●●science wil not give you leave , to come to our Churches ? Is there anie thing in our Church-Service that may iustly offend ▪ anie of you ▪ ●f there be , declare it . But you were 〈◊〉 yet able to shew it , and I assure my selfe you never will be able . If then , your Conscience be ( as in this case , it appeareth to be ) not , a right but a wrong and an erring and missed conscience , you must endevour to rectifie and reforme this kinde of conscience , and not be guided or carried anie longer by it ▪ For so also ●tacheth Si●●●●●● Pri●rias ( in●●●●●●●scientia ) that a man is bound to forsake his erroneous conscience , and not to follow it . 3 But consider yet further , how manie Martyrs also , there have bin , that have died for & in defence of several points of our religion : and how few , or rather none at all , there be , that have bin put to death , for & in defence of anie one particular point of Popish religion against Protestantie : unless you wil account denying the Kings Supremacie , and such like points of treason , disloyaltie ▪ and contempt against Princes , the●● Common●weales , and Kingdomes , to be points of that Religion . For example , that I may be the better understood , What man amongst them , was ever put to death for that their Article of Transubstantiation : or for their opinion of Purgatorie ▪ or for their opinion of praying to Saints and Angels ▪ or for their opinion of me●● meri●● ? or for anie other such like point of their religion ? for of such it is , that I speake and meane . Can ye name or produce anie one man that ever since the world began died for anie of these articles ? If you say ( 〈◊〉 some amongst you have beene bold to say ) that there neither was , nor is , anie Law amongst us to put Papists to death for anie point of their religion , are you not , therein , much deceived ? For may not Hereticks , by the Law of the Realme , bee put to death ? or was there a Law , in former times , when Poperie raigned , to put Protestants to death , under the 〈◊〉 of Heretickes , which were in verie died no Heretickes , but of the most ancient religion , and the Orthodox and right beleeving Christians ? and is there not a Law now , when Protestancie reigneth to put Papists to death for heresie , who be Hereticks reve●● , and in verse deed ? For you must 〈…〉 it is not the Determination of a Councell , without app●●bation of Gods word , that is sufficient to prove a man an Hereticke : because then should that renowned , famous , & godly Bishop Athanasius , ( who was condemned in the Councels of Tire and Antioch ) bee held and concluded to bee an Hereticke , Which God forbid . Yea , if ( as is evident ) the determination of Councells , bee not sufficient , to convince or proove , Athanasius , Iohn Chrysostome , and other Orthodox Bishops , in that time , to bee Heretickes : much lesse is the determination of the Bishop of Rome , and of his Councells , in these latter times , ( when both hee and they bee so farre revolted and degenerate ) able to convince the Orthodox Protestants , of Heresie . The strength , force , and authoritie of the holy & Canonical Scriptures , must be produced to convince a man to be an Hereticke : For an Hereticke is hee , that stifly and obstinately holdeth & maintaineth an error in matter of Faith , against the manifest authoritie of the Canonical Scriptures . So that , not what men hold , but what God holdeth to be error & heresie , is so to be reputed ? And by this rule , namely , by sufficient evidence and warrant of the Canonical Scriptures , it was , that the Bishops & their Councels , in ancient time , convinced the Arrian● , Nestorian● ▪ E●t●chians , & the other Heretickes of their dayes . Which rule of iudging , and convincing Hereticks , by the Canonical Scriptures , if it had beene held , as evermore it ought : it is thereby evident , that Protestants never were , nor ever rightly could have beene concluded to bee Hereticks . Yea , by this rule , Papists cleerely are to bee iudged the Hereticks : as appeareth by examining and trying their severall and particular Doctrines , and Opinions ( wherein they differ from us , and wherein they bee so wilfull and pertinacious ) by the same Canonical Scriptures . And how should it , or can it be otherwise ? For , must not the doctrin of the g●and Antichrist , & of his Concubine the Whore of Babylon , bring adulterate , erroneous , and Antichristian , needs be concluded , if it be wilfullie and obstinately persisted in , to be cleere Heresie ? If then our Bishops should , as they might ( if they were so disposed , and that His Maiestie would give ●●ave thereunto ) censure some points of Poperie to be heresie , being 〈…〉 , and obstinately persisted in , and thereupon should cyte some Papists to come before them to answer as for heresie , and did upon hearing and examining of the cause , by sentence defi●●tive , declare and pronounce them to bee Hereticks : What should , or can hinder , but that the Kings Writ , de Haeretic● Comburendo , ( after all due circumstances observed ) might issue , and be awarded for the putting of them to death ? Doth not the Law of the Realme apparantly warrant this ? For the Lawyers of your owne Religion can tell you , that even by course of Common Law , those that bee convicted and condemned of heresie , may bee put to death . And this it further evident , even by those verie Statutes themselves , viz. of 2. H. 4. cap. 1.5 . and 2. H. 5. cap. 7. and 25. H. 8 , cap. 14. which , although they were afterward repealed in England , yet do they sufficiently shew & declare , both what was & yet stil is , the Common-law in that case : namely , that Bishops in their several Diocesses , and Provinces , ( aswell as in their Convocations ) might , and therfore still may , even by course of Common-law , ( notwithstanding the repeale of those Statutes ) by their Iurisdiction ordinarie , cite Heretickes , censure , and sentence them , and so leave them to the Lay power , to bee executed . And this also , is learned and judicious Writer , in his Apologie of certaine proceedings , by Iurisdiction Ecclesiasticall , doth tell you , and testifieth ( against Fitzherberts opinion , who seemeth to put a difference in this point , betweene the Bishop of a Diocesse , and the Convocation ) that hee hath heard the two Chiefe Iustices , the Lord chiefe Bar● 〈◊〉 some other Iudges , and the Queenes learned Councell , resolve ( against that difference ) in a speciall consultation , held about the matter of Heresie : viz that Every Bishop within his owne Diocesse● as well as the Convocation , might , at the Common-law , and still may , ●●● demne an Hereticks : Yea , hee hath made a whole Chapter , affirming this verie point , viz. that , Iudgement of Heresie ▪ still re●aineth at the Common-law , in Iudges Ecclesiastical : and that the Provise , in the Statute of 1 Fliz. cap. 1 , ( which is in Ireland 2 Eliz. cap. 1. ) touching Heresie , is onely spoken of the Ecclesiastical Commissioners , and such as bee authorized by that Statute . So that the authoritie and Iurisdiction of Bishops , in their severall Diocesses & Provinces , as also in their Convocations , notwithstanding that , or anie other Stat. still remaineth such as it was at the Common-law , namely , of force sufficient for the citing , censuring , & sentencing of Heretickes : whereupon , Execution of death by burning , may ensue . All which , neverthelesse , I speake not to anie such end , as to incense or exasperate anie in authoritie , so farre against papists , but only to answer , and disanull their untrue conceits , and so to represse and remove the insolencie of some of them , and to shew them , that if our Protestant princes pleased , and were so disposed , they might have found , as still also they may , a way and meane , and law sufficient to put Papists to death for Heresie . Wherefore it is no defect of matter of Heresie in Poperie ( wherewith it doth abound ) nor anie defect of law ( which sufficiently warranteth the putting of Heretickes to death ) but it is the meere mercie and clemencie of His Maiesty , and of other Protestant Princes , his Predecessors , that doth thus spare and forbeare them . Whereby , as they may all learne to be highly thankfull unto God , for such mercifull & gratious Princes to whom they are so much beholding , for not executing the severitie of their lawes upon them , in this case : so is it their parts to give no occasion , further to incense , or anie way to provoke them thereunto . Where also you may observe to put a difference betweene the two Religions , viz. of Protestancie , and Poperie : considering how milde , gentle , and mercifull the one is , namely , Protestancie , in comparison 〈◊〉 the other , which is , and ever hath beene ( where it is predominant , and beareth rule ) against Protestants , most terrible , cruel , inhumane , and extreamely Bloodie : and so bee mooved to affect and imbrace the one , and to abhorre and detest the other , as it deserveth . But as touching these points , I shall not neede to use manie words to men of understanding , learning , and iudgement : especiallie when the thing desired of you , tendeth to your owne good , not onely in respect of this world ▪ but chiefly in respect of the world to come . For it hath ( as you see ) Gods owne expresse commandement , bidding all his people to depart from that mysticall Babylon , Popish Rome . When therefore God himselfe thus speaketh , and would have none that bee his people , to adhere to such a Mother , as the Whore of Babylon is , but cleane contrariwise , would have them to depart from her , and utterly to renounce , abhorre , and detest her , as being indeed , the Mother of VVhoredomes , and abhominations of the Earth : ( as she is intitled ) is it not good reason , and your bounden dutie , to give eare unto him , and to obey his voyce herein , as you tender your owne salvations , and desire to be His People ? It appeareth that ye have been of a long time mistaken , as touching the right Mother-Church : For not Popish Rome , but Hierusalem , which is from above , is the Mother of us all , as S. Paul expressely witnesseth : Yea , what maner of Mother Popish Rome is , I trust yee now sufficiently perceive . Bee no longer therefore so much abused , or so extreamely deluded , as to take the wrong Mother for the right : and him that is the grand Antichrist , to bee Christs Vicar , the head of his Church , S. Peters successor , and the Bishop that cannot erre , in matter of Faith : For what christian , charitable , and good minde , doth not grieve to see so manie honourable , and honest-hearted men ▪ to bee so farre carried away , and misled , to their owne perdition ? Howbeit , if anie amongst you rest not satisfied herewith , but thinketh that hee can answer this Booke , and will take upon him so to doe : I desire him , first , that hee will doe it , not by parts or peece-meales , but wholly and entirely , from the beginning of it to the end . Secondly , I desire him to doe it , not superficially , or sophistically , but substantially , soundly , and satisfactorilie , if hee can . Thirdly , as I would haue him to doe it in love and charity , and with an affection onely to follow Gods truth ; so doe I also desire him to set his name unto it , as I have done here to this . But if none amongst you , can make anie solid , sound , sufficient , and satisfactorie Answere unto it , ( as I rest assured before hand , none can , or will bee able : For , who was , or ever will be able to Answer or confute that Word of God , whereupon the Protestants Doctrine & Religion is apparantly grounded ? ) then is there so much the more reason , for you all , to yeeld to that which you see to bee evident , unanswerable , and irrefutable . God Almightie ( if it bee his will ) open all your eies to see his splendent and invincible truth , in his sacred & Canonical Scriptures conteined ; and grant both to you and to us , that wee may all acknowledge , professe , and observe it to his glorie , the discharge of our duties , and our owne everlasting comforts , and salvation , through Iesus Christ. Amen . VVisdome is iustified of all her Children . Luk. 7.35 . Vnto the King everlasting , Immortal , Invisible , unto GOD onely wise , be honor , and glorie , for ever , and ever . AMEN . 1. Tim. 1.17 . FINIS . AN EPISTLE VVRITTEN BY THE REVEREND FAther in God , James Vssher Bishop of Meath , concerning the religion anciently professed by the IRISH and SCOTTISH ; Shewing it to be for substance the same with that which at this day is by publick authoritie established in the Church of ENGLAND . WORTHY SIR : I Confesse , I somewhat incline to be of your minde , that if unto the authorities drawen out of Scriptures and Fathers ( which are common to us with others ) a true discoverie were added of that religion which anciently was professed in this kingdome ; it might prove a speciall motive to induce my poore countrey-men to consider a little better of the old and true way from whence they have hitherto beene misledd . Yet on the one side , that saying in the Gospell runneth much in my minde ; a If they heare not Moses and the Prophets , neyther will they be perswaded , though one rose from the dead : and on the other , that heavie judgement mentioned by the Apostle ; b because they received not the love of the truth , that they might be saved , God shall send them strong delusion , that they should beleeve lyes . The wofull experience whereof , wee may see daily before our eyes in this poore nation : where , such as are slow of heart to beleeve the saving truth of God delivered by the Prophets and Apostles , doe with all greedinesse imbrace , & with a most strange kinde of credulitie intertaine those lying Legends , wherwith their Monks & Friars in these latter dayes have polluted the religion and lives of our ancient Saints . I doe not denie but that in this countrey , as well as in others , corruptions did creepe in by little and little , before the Divell was let loose to procure that seduction which prevayled so generally in these last times : but as farre as I can collect by such records of the former ages as have come unto my hands ( eyther manuscript or printed ) the religion professed by the ancient Bishops , Priests , Monkes , and other Christians in this land , was for substance the verie same with that which now by publick authoritie is maintayned therein , against the forraine doctrine brought in thither in later times by the Bishop of Romes followers . I speake of the more substantiall points of doctrine , that are in controversie betwixt the Church of Rome and us at this day ; by which only wee must judge , whether of both sides hath departed from the religion of our ancestours : not of matters of inferior note , much lesse of ceremonies and such other things as appertaine to the discipline rather than to the doctrine of the Church . And whereas it is knowne unto the learned , that the name of Scoti in those elder times ( whereof we treate ) was common to the inhabitants of the greater and the lesser Scotland ( for so heretofore they have beene distinguished ) that is to say , of Ireland , and the famous colonie deduced from thence into Albania : I will not follow the evill example of those that have of late laboured to make dissension betwixt the daughter and the mother , but accompt of them both , as of the same people . Tros Rutulúsve fuat , nullo discrimine habebo . That wee may therefore fall upon the matter in hand , without further preambles : two excellent rules doth S. Paul prescribe unto Christians for their direction in the wayes of God : the one , that they c be not unwise , but understanding what the will of God is ; the other , that they d be not more wise then behoveth to be wise , but be wise unto sobriety , and that wee might know the limits , within which this wisedome and sobrietie should be bounded ; hee elsewhere declareth , that not to be more wise then is fitting , is e not to bee wise above that which is written . Hereupon Sedulius ( one of the most ancient writers that remaineth of this countrey birth ) delivereth this for the meaning of the former rule ; f Search the Law , in which the will of God is contayned : and this for the later ; g He would be more wise then is meet , who searcheth those things that the Law doth not speake of . Vnto whom wee will adjoyne Claudius another famous Divine , ( counted one of the founders of the universitie of Paris ) who for the illustration of the former , affirmeth that men h therefore erre , because they know not the Scriptures ; and because they are ignorant of the Scriptures , they consequently know not Christ , who is the power of God and the wisedome of God : and for the clearing of the latter , bringeth in that knowne Canon of S. Hierome ; i This , because it hath not authoritie from the Scriptures , is with the same facilitie contemned , wherewith it is avowed . Neither was the practise of our ancestours herein different from their judgement . For as Bede touching the latter , recordeth of the successors of Colum-kille the great Saint of our countrey ; that they k observed onely those workes of pietie and chastitie , which they could learne in the Propheticall , Evangelicall and Apostolicall vvritings : so for the former , he specially noteth of one of the principall of them , to wit Bishop Aidan ; that l all such as went in his companie , whether they were shorne or laymen , were tyed to exercise themselves , eyther in the reading of Scriptures or in the learning of Psalmes . For the m continuall meditation of the Scriptures was held to give speciall vigour and vegetation to the soule ( as wee reade in the book attributed unto S. Patrick , of the abuses of the world : ) and the holy documents delivered therein , were esteemed by Christians as their chiefe riches ; according to that of Columbanus , n Sint tibi divitiae , divinae dogmata legis . In which heavenly riches our ancient Scottish and Irish did thrive so well , that manie worthie personages in forraine parts were content to undergoe a voluntarie exile from their owne countrey ; that they might more freely traffick here for so excellent a commoditie . And by this meanes Altfrid king of Northumberland , purchased the reputation of o a man most learned in the Scriptures . Scottorum qui tum versatus incola terris , Coelestem intento spirabat corde sophiam . Nam patriae fines & dulcialiquerat arva , Sedulus ut Domini mysteria disceret exul . as Bede writeth of him , in his Poëme of the life of our countreyman S. Cuthbert . So when wee reade in the same Bede of p Fursaeus , and in another ancient author of q Kilianus , that from the time of their very childehood , they had a care to learne the holy Scriptures : it may easily be collected , that in those dayes it was not thought a thing unfit , that even children should give themselves unto the studie of the Bible . Wherein how greatly some of them did profite in those tender yeares , may appeare by that which Boniface the first archbishop of Mentz , relateth of Livinus ( who was trained , up in his youth by Benignus in r the singing of Davids Psalmes , and the reading of the holy Gospells , and other divine exercises ) and Ionas of Columbanus ; in whose s brest the threasures of the holy Scriptures were so layd up , that within the compasse of his youthfull yeares he set forth an elegant exposition of the book of the Psalmes . by whose industrie likewise afterward , the studie of Gods word was so propagated ; that in the monasteries which were founded t according to his rule beyond the Seas , not the men onely but the religious women also did carefully attend the same , that through patience and comfort of the Scriptures they might have hope . See for this , the practise of the virgin u Bitihildis lying upon her death-bed ; reported by the same Ionas , or whosoever else was the author of the life of Burgundofora . As for the edition of the Scriptures used in these parts at those times : th● Latin translation was so received into common use among the learned , that the principall authoritie was still reserved to the originall fountaines . Therefore doth Sedulius in the Old Testament commend unto us x the Hebrew veritie ( for so with S. Hierome doth hee style it : ) and in the New correct oftentimes the vulgar Latin according to the truth of the Greeke copies . For example : in 1. Cor. 7.34 he readeth as we doe , There is difference betweene a wife and a virgin ; and not as the Rhemists have translated it out of the Latin. Rom. 12.19 . hee readeth , Non vosmetipsos vindicantes , not avenging your selves : where the vulgar Latin hath corruptly , Non vosmetipsos defendentes , not defending your selves . Rom. 3.4 . where the Rhemists translate according to the Latin , God is true : hee sheweth that in the Greek copies it is found , Let God be true , or , let God be made true . Rom. 15.17 . he noteth that the Latin bookes have put glory for gloriation . Galat. 1.16 . where the Rhemists have according to the Latin , I condescended not to flesh and blood : he saith , that in Graeco meliùs habet ( for so must his words be here corrected out of S. Hierome , whom he followeth ) the Greeke hath it better , I conferred not . Rom. 8.3 . where the Rhemists say of God , according to the Latin translation , that of sinne hee damned sinne in the flesh : Sedulius affirmeth , that veriùs habetur apud Graecos , it is more truely expressed in the Greek bookes ; that for sinne he damned sinne in the flesh . Lastly , where the Rhemists translate after their Latin copie , Gal. 5.9 . A little leaven corrupteth the whole paste : hee saith it should be , leaveneth , ( as we have it ) and y not , corrupteth , as it is ill read in the Latin bookes . So where they translate by the same authoritie , Gal. 6.1 . Instruct such an one in the spirit of lenitie : z Claudius , following S. Hierome , affirmeth that it is better in the Greeke , Restore or perfect him . and where they make S. Peter say , Matth. 16.22 . Lord , be it farre from thee : a he noteth , that it is better in the Greek ; Lord , favour thy selfe . The doctrine which these worthie men observed out of the Scriptures and the writings of the most approved Fathers , was this . that God b by his immoveable counsaile ( as Gallus speaketh in his Sermon preached at Constance ) ordained some of his creatures to prayse him , and to live blessedly from him and in him , and by him : namely , c by his eternall predestination , his free calling , and his grace which was due to none . that d hee hath mercie with great goodnesse , and hardneth without any iniquitie : so as neyther hee that is delivered can glory of his owne merits , nor hee that is condemned complaine but of his owne merits . forasmuch as grace onely maketh the distinction betwixt the redeemed and the lost ; who by a cause drawne from their common originall , vvere framed together into one masse of perdition . For e all mankinde stood condemned in the apostaticall roote ( of Adam ) with so just and divine a judgement ; that although none should be freed from thence , no man could rightly blame the justice of God : and such as were freed , must so have beene freed , that by those many which were not freed but left in their most just condemnation it might be shewed , what the whole lumpe had deserved . that the due judgement of God should have condemned even those that are justified , unlesse mercie had relieved them from that which was due : that so all the mouthes of them , which would glory of their merits , might be stopped ; and he that glorieth , might glorie in the Lord. They further taught ( as S. Augustin did ) that f Man using ill his Free will , lost both himselfe & it . that , as one by living is able to kill himselfe , but by killing himselfe is not able to live , nor hath power to rayse up himselfe when he hath killed himselfe : so when sinne had beene committed by freewill , sinne being the conqueror freewill also was lost ; forasmuch as of whom a man is overcome , of the same is he also brought in bondage ( 2. Pet. 2.19 . ) that unto a man thus brought in bondage and sold , there is no libertie left to do well , unlesse he redeeme him , whose saying is this ; If the Sonne make you free , yee shall be free indeed . ( Ioh. 8.36 . ) that g the minde of men from their very youth is set upon evill : there being not a man which sinneth not . that a man h hath nothing from himselfe , but sinne . that i God is the author of all good things , that is to say , both of good nature , and of goodwill ; which unlesse God do worke in him , man cannot doe . because this good will is prepared by the Lord in man ; that by the gift of God hee may doe that , which of himselfe hee could not doe by his owne free-will . that k the good will of man goeth before many gifts of God , but not all : & of those which it doth not go before , it selfe is one . For both of these is read in the holy Scriptures ; His mercie shall goe before me , and , His mercie shall follow me : it preventeth him that is unwilling that hee may will , and it followeth him that is willing , that hee will not in vaine . and that therefore vvee are admonished to aske that we may receive ; to the end , that what we doe will may be effected by him , by whom it was effected that vvee did so will. They taught also , that l the Law was not given , that it might take away sinne , but that it might shut up all under sinne : to the end that men , being by this meanes humbled , might understand that their salvation was not in their owne hand , but in the hand of a Mediator . that by the Law commeth , m neyther the remission nor the removeall , but the knowledge of sinnes : that it n taketh not away diseases , but discovereth them ; o forgiveth not sins , but condemneth them . that p the Lord God did impose it , not upon those that served righteousnesse , but sin ; namely by giving a just law to unjust men , to manifest their sinnes , and not to take them away : forasmuch as nothing taketh away sinnes but the grace of faith which worketh by love . That our q sinnes are freely forgiven us ; r without the merit of our workes : that s through grace wee are saved , by faith , and not by workes ; and that therefore we are to rejoyce , t not in our owne righteousnesse , or learning , but in the faith of the Crosse , by which all our sinnes are forgiven us . That u grace is abject and vaine , if it alone doe not suffice us : and that wee x esteeme basely of Christ , when we thinke that hee is not sufficient for us to salvation . That y God hath so ordered it , that he will be gracious to mankinde , if they doe beleeve that they shall be freed by the blood of Christ. that , as z the soule is the life of the bodie , so faith is the life of the soule : and that wee live a by faith only , as owing nothing to the Law. that b he who beleeveth in Christ , hath the perfection of the Law. For whereas none might be justified by the Law , because none did fulfill the Law , but only he which did trust in the promise of Christ : faith was appointed , which should be accepted for the perfection of the Law , that in all things which were omitted faith might satisfie for the whole Law. That this righteousnesse therefore is c not ours , nor in us , but in Christ ▪ in whom wee are considered as members in the head . That d faith , procuring the remission of sinnes by grace , maketh all beleevers the children of Abraham : and that e it was just , that as Abraham was justified by faith onely , so also the rest that followed his faith should be saved after the same maner . That f through adoption we are made the sonnes of God , by beleeving in the Sonne of God : and that this is g a testimonie of our adoption , that we have the spirit ; by which we pray , and cry Abba Father ; forasmuch as none can receive so great a pledge as this , but such as be sonnes onely . That h Moses himselfe made a distinction betwixt both the justices , to wit of faith and of deedes : that the one did by workes justifie him that came , the other by beleeving only . that i the Patriarches and the Prophets were not justified by the workes of the Law , but by faith . that k the custome of sinne hath so prevayled , that none now can fulfill the Law : as the Apostle Peter saith , Act. 15.10 . Which neyther our fathers nor wee have beene able to beare . But if there were any righteous men which did escape the curse : it was not by the workes of the Law , but for their faithes sake that they were saved . Thus did Sedulius and Claudius , two of our most famous Divines deliver the doctrine of free-will and grace , faith and workes , the Law and the Gospell , Iustification and Adoption ; no lesse agreeably to the faith which is at this day professed in the reformed . Churches , then to that which they themselves received from the more ancient Doctors , whom they did follow therein . Neyther doe wee in our judgement one whit differ from them , when they teach that l faith alone is not sufficient to life . For when it is said , that Faith alone justifieth : this word alone may be conceived to have relation either to the former part of the sentence , which in the schooles they terme the Subject ; or to the latter , which they call the Predicat . Being referred to the former , the meaning will be ; that such a faith as is alone ( that is to say , not accompanied with other vertues ) doth justifie : and in this sense wee utterly disclaime the assertion . But being referred to the latter , it maketh this sense ; that faith is it which alone or only iustifieth : and in this meaning onely doe wee defend that proposition ; understanding still by faith , not a dead carkase thereof ( for how should the iust be able to live by a dead faith ? ) but a true and lively faith , m which worketh by love . For as it is a certaine truth , that among all the members of the bodie , the eye is the only instrument whereby wee see ; and yet it is as true also , that the eye being alone , and seperated from the rest of the members , is dead , and for that cause doth neyther se● onely , nor see at all : so these two sayings likewise may stand well enough together , that among all the vertues in the soule , faith is the onely instrument whereby we lay hold upon Christ for our iustification ; and yet , that faith being alone , and disioyned from the societie of other graces , is dead in it selfe , ( as S. n Iames speaketh ) and in that respect can neyther only iustifie , nor iustifie at all . So though Claudius doe teach , as we doe , that o faith alone saveth us ; because by the workes of the law no man shall be justified : yet hee addeth withall this caution . p Not as if the workes of the law should be contemned , and without them a simple faith ( so hee calleth that solitarie faith whereof we spake , which is a simple faith indeed ) should be desired ; but that the workes themselves should be adorned with the faith of Christ. For that sentence of the wise man is excellent ; that the faithfull man doth not live by righteousnesse , but the righteous man by faith . In like maner Sedulius , acknowledgeth with us , that God q hath purposed by faith onely to forgive our sinnes freely , and r by faith onely to save the beleevers ; and that , when men have fallen , they are to be renewed s onely by the faith of Christ , which worketh by love . intimating by this last clause , that howsoever faith only be it which iustifieth the man , yet the worke of love is necessarily required ( for all that ) to iustifie the faith . And this faith ( saith t he ) when it hath beene justified , sticketh in the soyle of the soule like a root , which hath received a showre : that when it hath begun to be manured by the law of God , it may rise up againe into bowes , which may beare the fruit of workes . Therefore the root of righteousnesse doth not grow out of workes , but the fruit of workes out of the root of righteousnesse ; namely out of that roote of righteousnesse , which God doth accept for righteousnesse without workes . The conclusion is : that saving faith is alwaies a fruitfull faith ; and though it never goe alone , yet may there be some gift of God , which it alone is able to reach unto . as u Columbanus also implieth in that verse : Sola fides fidei dono ditabitur almo . The greatest depressers of Gods grace , and the advancers of mans abilities , were Pelagius and Celestius : the one borne in Brittaine ( as appeareth by Prosper Aquitanus ) the other in Scotland or Ireland ; as x Mr. Persons doth gather out of those words of S. Hierome in one of the Prefaces of his commentaries ( not upon Ezechiel , as he quoteth it , but ) upon Ieremy . y Hee hath his off-spring from the Scottish nation , neere to the Britans . Against these Palladius and Patricius , z sent into these parts by Celestinus Bishop of Rome , bent their forces : by whose meanes , the grounds of sound doctrine in these great points were well setled among the Scottish and Irish. And when the poyson of the contrarie heresie , about two hundred yeares after that , beganne to breake out among them againe : the Clergie of Rome in the yeare of our Lord DCXXXIX . ( during the vacancie of the See , upon the death of Severinus ) directed their letters unto them , for the preventing of this growing mischiefe . Wherein among other things they put them in minde , that a it is both blasphemy and folly to say , that a man is without sinne : which none at all can say , but that one mediator betwixt God and man , the man Christ Iesus , vvho was conceived and borne without sinne . Which is agreeable , partly to that of Claudius ; that b it is manifest unto all wise men , although it be contradicted by heretickes , that there is none who can live upon earth without the touch of some sinne : partly to that of Sedulius , that c there is none of the elect so great , whom the Divell doth not dare to accuse , but him alone who did no sinne , and who said ; The Prince of this world commeth now , and in me he findeth nothing . For touching the imperfection of our sanctification in this life , these men held the same that wee doe : to wit , that the Law d cannot be fulfilled ; that e there is none that doth good , that is to say , perfect and intire good . that f Gods elect shall be perfectly holy and immaculate in the life to come , where the Church of Christ shall have no spot nor wrinkle : whereas in this present life they are righteous , holy , and immaculate , not wholy , but in part only . that g the righteous shall then be without all kinde of sinne , vvhen there shall bee no law in their members , that shall resist the law of their mind . that although h sinne do not now raigne in their mortall body to obey the desires thereof : yet sinne dwelleth in that mortall body , the force of that natural custome being not yet extinguished , which we have gotten by our originall and increased by our actuall transgressions . And as for the matter of merit : Sedulius doth resolve us out of S. Paul , that wee are Saints i by the calling of God , not by the merit of our deed ; that God is able to doe exceeding aboundantly above all that we aske or thinke , k according to the power that worketh in us , not according to our merits ; that l whatsoever men have from God , is grace , because they have nothing of due ; and that m nothing can be found worthy or to be compared with the glory to come . The next point that offereth it selfe unto our consideration , is that of Purgatory . Whereof if anie man doe doubt ; n Caesarius ( a Germane Monke of the Cistercian order ) adviseth him for his resolution to make a iourney into Scotland ( the greater Scotland he meaneth ) and there to enter into S. Patricks Purgatory : and then he giveth him his word , that he shall no more doubt of the paines of Purgatory . If Doctor Terry ( who commendeth this unto us as the testimonie of o a most famous author ) should chance to have a doubtfull thought hereafter of the paines of Purgatory : I would wish his ghostly Father to injoine him no other penance , but the undertaking of a pilgrimage unto S. Patricks purgatorie ; to see whether he would prove any wiser when he came from thence , than when hee went thither . In the meane time , untill he hath made some further experiment of the matter , he shall give me leave to beleeve him that hath beene there , and hath cause to know the place as well as anie ( the Iland wherein it is seated , being held by him as a part of the inheritance descended unto him from his ancestors ) and yet professeth that he found nothing therein , which might afford him anie argument to thinke there was a Purgatorie . I passe by , that Nennius , and Probus , and all the elder writers of the life of S. Patrick that I have met withall , speake not one word of anie such place ; and that p Henry the monke of Saltrey , in the dayes of king Stephen , is the first in whom I could ever finde anie mention thereof . this onely would I know of the Doctor , what the reason might be , that where he bringeth in the words of Giraldus Cambrensis touching this place , as q an authenticall authoritie ; hee passeth over that part of his relation , wherein hee affirmeth , that S. Patrick intended by this meanes to bring the rude people to a perswasion of the certaintie r of the infernall paines of the reprobate , and of the true and everlasting life of the elect after death . The Grecians alledge this for one of their arguments against Purgatorie : that whereas s their Fathers had delivered unto them manie visions and dreames and other vvonders concerning the everlasting punishment wherewith the wicked should be tormented in Hell ; yet none of them had declared any thing concerning a purgatorie temporarie fire . Belike the Doctor was afraid , that wee would conclude upon the same ground ; that S. Patrick was carefull to plant in mens mindes the beleefe of Heaven and Hell , but of Purgatory taught them never a word . And sure I am , that in the book ascribed unto him , De tribus habitaculis , ( which is to be seene in his Majesties Librarie ) there is no mention of anie other place after this life , but of these two only . I will lay down here the beginning of that treatise ; and leave it to the iudgement of anie indifferent man , whether it can well stand with that which the Romanistes teach concerning Purgatorie at this day . t There be three habitations under the power of almightie God : the first , the lowermost , and the middle . The highest whereof is called the kingdome of God or the kingdome of Heaven , the lowermost is termed Hell , the middle is named the present World or the circuit of the Earth . The extremes whereof are altogether contrary one to another : ( for what fellowship can there be betwixt light and darkenesse , betwixt Christ & Belial ? ) but the middle hath some similitude with the extremes . For in this world there is a mixture of the bad and of the good together , whereas in the kingdome of God there are none bad , but all good : but in Hell there are none good , but all bad . And both those places are supplied out of the middle . For of the men of this world , some are lifted up to Heaven , others are drawne downe to Hell , namely , like are joyned unto like , that is to say , good to good , and bad to bad : just men to just Angells , wicked men to wicked Angels ; the servants of god to God , the servants of the divell to the Divell . The blessed are called to the kingdome prepared for them from the beginning of the world : the cursed are driven into the everlasting fire that is prepared for the Divell and his angels . Thus farre there : Hitherto also may be referred that ancient Canon of one of our Irish Synods , wherein it is affirmed , that the soule being separated from the bodie is u presented before the judgement seat of Christ , who rendreth it owne unto it , according as it hath done : and that neyther the Archangel can leade it unto life , untill the Lord hath judged it ; nor the Divell transport it unto paine , unlesse the Lord doe damne it . as the sayings of Sedulius likewise ; that after the end of this life , x eyther death or life succeedeth , and that y death is the gate by which wee enter into our kingdome : together with that of Claudius ; that z Christ did take upon him our punishment vvithout the guilt , that thereby he might loose our guilt , and finish also our punishment . Cardinall Bellarmine indeed alledgeth here against us the vision of Furseus : who a rising from the dead , told many things , which hee saw concerning the paines of purgatory ; as Bede , he saith , doth write . But , by his good leave , we will be better advised , before we build articles of faith upon such visions and dreames as these : manie wherof deserve to have a place among b the strange narrations of soules appearing after death , collected by Damascius the heathen Idolater ; rather than among the histories & discourses of sober Christians . As for this vision of Furseus : all that Bede relateth of it to this purpose , is concerning certaine great fires above the ayre , appointed to c examine every one according to the merits of his workes . which peradventure may make something for Damascius his Purgatorie in Circulo lacteo ( for in that circle made he d a way for the soules that went to the Hades in heaven ; and e would not have us wonder , that there they should be purged by the way : ) but nothing for the Papists Purgatorie , which Bellarmine by the common consent of the Schoolemen determineth to be within the bowels of the earth . Neyther is there anie thing else in the whole book of the life of Furseus ( whence Bede borrowed these things ) that looketh toward Purgatorie : unlesse peradventure that speech of the Divell may be thought to give some advantage unto it . f This man hath not purged his sinnes upon earth ; neyther doth he receive punishment for them here . Where is therefore the justice of God ? as if Gods justice were not sufficiently satisfied by the sufferings of Christ ; but man also must needes give futther satisfaction thereunto by penall workes or sufferings , either here or in the other world . which is the ground , upon which our Romanists doe lay the rotten frame of their devised Purgatorie . The latter visions of Malachias , Tundal , Owen , and others that lived within these last five hundred yeares ; come not within the compasse of our present inquirie : nor yet the fables that have bene framed in those times , touching the lives and actions of elder Saints ; whereof no wise man will make anie reckoning . Such ( for example ) is that which we reade in the life of S. Brendan : that the question being moved in his hearing , g Whether the sinnes of the dead could be redeemed by the prayers or almes-deeds of their friends remayning in this life ( for that was still a question in the Church : ) he is said to have told them , that on a certaine night , as he sayled in the great Ocean , the soule of one Colman h ( who had beene an angry Monke , and a sower of discord betwixt brethren ) appeared unto him ; who complained of his grievous torments , intreated that prayers might be made to God for him , and after sixe dayes thankefully acknowledged that by meanes thereof he had gotten into heaven . Whereupon it is concluded , i that the prayer of the living doth profit much the dead . But of S. Brendans sea-pilgrimage , we have the censure of Molanus a learned Romanist ; that there be k many apocryphall fooleries in it : & whosoever readeth the same with anie judgement , cannot choose but pronounce of it , as Photius doth of the strange narrations of Damascius , formerly mentioned ; that it containeth not onely apocryphall but also l impossible , incredible , ill-composed , and monstrous fooleries . Whereof though the old Legend it selfe were not free ( as by the heads thereof , touched by Glaber Rodulphus and Giraldus Cambrensis , may appeare ) yet for the tale that I recited out of the m New Legend of England , I can say , that in the manuscript books which I have met withall here , in S. Brendans own countrey , ( one whereof was transcribed for the use of the Friars minors of Kilkenny , about the yeare of our Lord 1350. ) there is not the least footstep thereof to be seene . And this is a thing verie observable in the ancienter lives of our Saints ( such I meane , as have beene written before the time of Satans loosing ; beyond which we doe not now looke : ) that the prayers and oblations for the dead mentioned therein , are expressely noted to have been made for them , whose soules were supposed at the same instant to have rested in blisse . So Adamnanus reporteth , that S. Colme ( called by the Irish , both in n Bedes and our dayes , Colum-kille ) o caused all things to be prepared , for the sacred ministerie of the Eucharist ; when he had seene the soule of S. Brendan received by the holy Angells : and that hee did the like , when Columbanus Bishop of Leinster departed this life . for I must to day ( saith S. Colme p there ) although I be unworthy , celebrate the holy mysteries of the Eucharist , for the reverence of that soule which this night , carried beyond the starry firmament betwixt the holy quires of Angells , ascended into Paradise . Whereby it appeareth , that an honourable commemoration of the dead was herein intended , and a sacrifice of thanksgiving for their salvation rather then of propitiation for their sinnes . In Bede also wee finde mention of the like obsequies celebrated by S. Cuthbert for one Hadwaldus ; after q he had seene his soule carried by the hands of Angells unto the joyes of the kingdome of heaven . So Gallus and Magnus ( as Walafridus Strabus relateth in the life of the one , and Theodorus Campidonensis or whosoever else was author of the life of the other ) r said Masse ( which what it was in those dayes , wee shall afterward heare ) and were instant in prayers for the commemoration of abbat Columbanus their countreyman ; s frequenting the memory of that great Father , with holy prayers , and healthfull sacrifices . Where that speech of Gallus unto his deacon Magnus or Magnoaldus , is worthie of speciall consideration : t After this nights watch , I understood by a vision , that my master and father Columbanus is to day departed out of the miseries of this life unto the joyes of Paradise . For his rest therefore I ought to offer the sacrifice of salvation . In like maner also , when Gallus himselfe died ; u Iohn Bishop of Constance prayed to the Lord for his rest , and offered healthfull sacrifices for him : although he were certainly perswaded that hee had attained the blessing of everlasting life ; as may be seene in Walafridus . And when Magnus afterwards was in his death-bed , he is said to have used these words unto Tozzo Bishop of Ausborough , that came to visite him . x Doe not weepe , reverend Prelate , because thou beholdest me labouring in so manie stormes of worldly troubles : because I beleeve in the mercie of God , that my soule shall rejoyce in the freedome of immortalitie . yet I beseech thee , that thou wilt not cease to helpe me a sinner and my soule with thy holy prayers . Then followeth : that at the time of his departure , this voice was heard ; y Come , Magnus , come , receive the crowne vvhich the Lord hath prepared for thee . and that thereupon Tozzo said unto Theodorus ( the supposed writer of this historie ) z Let us cease weeping , brother ; because wee ought rather to rejoyce , having heard this signe of the receiving of his soule unto immortalitie , than to make lamentation . but let us goe to the Church , and be carefull to offer healthfull sacrifices to the Lord for so deare a friend . I dispute not of the credite of these particular passages : it is sufficient , that the authors from whom wee have received them , lived within the compasse of those times , whereof we now doe treate . For thereby it is plaine enough ( and if it be not , it shall elsewhere be made yet more plaine ) that in those elder dayes it was an usuall thing , to make prayers and oblations for the rest of those soules , which were not doubted to have beene in glorie : and consequently , that neyther the Commemoration nor the Praying for the dead nor the Requiem Masses of that age , have anie necessarie relation to the beleefe of Purgatory . The lesson therefore which Claudius teacheth us here out of S. Hierome , is verie good : that a while wee are in this present world , we may be able to helpe one another , eyther by our prayers or by our counsailes , but when vvee shall come before the judgement seat of Christ , neyther Iob nor Daniel nor Noah can intreate for any one , but every one must beare his owne burden . and the advise which the no lesse learned then godly abbat Columbanus giveth us , is verie safe : not to pitch upon uncertainties hereafter , but now to trust in God , and follow the precepts of Christ ; while our life doth yet remaine , and while the times , wherin we may obtayne salvation , are certaine . Vive Deo fidens ( saith b he ) Christi praecepta sequēdo ; Dum modò vita manet , dum tempora certa salutis . Touching the worship of God ( that I may now come to that point ) Sedulius delivereth this generall rule : that to c adore any other beside the Father , and the Sonne , and the holy Ghost , is the crime of impietie ; and that d all that the soule oweth unto God , if it bestow it upon any beside God , it committeth adultery . More particularly , in the matter of Images , e he reproveth the wise men of the heathen , for thinking that they had found out a way , how the invisible God might be worshipped by a visible image : with whom also accordeth Claudius ; that f God is to be knowen , neyther in mettle nor in stone . and for Oathes , there is a Canon ascribed to S. Patrick ; wherein it is determined , that g no creature is to be swor●e by , but onely the Creator . As for the forme of the Liturgie or publick service of God , which the same S. Patrick brought into this countrey : it is said , that he received it from Germanus and Lupus ; and that it originally descended from S. Marke the Evangelist . for so have I seene it set down in an ancient fragment , written wellnigh 900. yeares since : remayning now in the Library of Sir Robert Cotton , my worthy friend ; who can never sufficiently be commended , for his extraordinarie care , in preserving all rare monuments of this kinde . Yea S. Hieroms authoritie is there vouched for proofe hereof . Beatus Hieronymus adfirmat , quòd ipsum cursum , qui dicitur praesente tempore Scottorum , beatus Marcus decantavit . which being not now to be found in anie of S. Hieroms workes , the truth thereof I leave unto the credite of the reporter . But whatsoever Liturgie was used here at first : this is sure , that in the succeeding ages no one generall forme of divine service was retayned , but diverse rites and maners of celebrations were observed in diverse parts of this kingdome ; untill the Romane use was brought in at last by Gillebertus and Malachias and Christianus , who were the Popes Legates here about 500. yeares agoe . This Gillebertus ( an old acquaintance of h Anselme Archbishop of Canterbury ) in the Prologue of his booke De usu ecclesiastico , directed to the whole Clergie of Ireland , writeth in this maner . i At the request , yea and at the command of manie of you ( dearely beloved ) I indevoured to set downe in writing the canonical custome in saying of Houres , and performing the Office of the whole Ecclesiasticall Order ; not presumptuously , but in desire to serve your most godly command : to the end that those diverse and schismaticall Orders , wherewith in a maner all Ireland is deluded , may give place to one Catholick and Romane Office. For vvhat may bee said to be more undecent or schismaticall ; then that the most learned in one order , should be made as a private and lay man in another mans Church ? These beginnings were presently seconded by Malachias : in whose life , written by Bernard , wee reade as followeth . k The Apostolicall constitutions , and the decrees of the holy Fathers , but especially the customes of the holy Church of Rome , did he establish in all Churches . And hence it is , that at this day the canonicall Houres are chanted and song therein , according to the maner of the whole earth : whereas before that , this was not done , no not in the citie it selfe . ( the poore citie of Ardmagh he meaneth . ) But Malachias had learned song in his youth , and shortly after caused singing to be used in his owne Monasterie ; when as yet , aswell in the citie as in the whole Bishoprick , they eyther knew not , or would not sing . Lastly , the work was brought to perfection , when Christianus Bishop of Lismore , as Legate to the Pope , was President in the Councell of Casshell : wherein a speciall order was taken for l the right singing of the Ecclesiasticall Office ; and a generall act established , that m all divine offices of holy Church should from thenceforth be handled in all parts of Ireland , according as the Church of England did observe them . The statutes of which Councell were n confirmed by the Regall authority of King Henry the second ; o by whose mandate , the Bishops that met therein were assembled , in the yeare of our Lord 1172. as Giraldus Cambrensis witnesseth , in his historie of the Conquest of Ireland . And thus late was it , before the Romane use was fully settled in this kingdome . The publick Liturgie or service of the Church , was of old named the Masse : even then also , when prayers only were said , without the celebration of the holy Communion . So the last Masse that S. Colme was ever present at , is noted by p Adamnanus to have beene vespertinalis Dominicae noctis Missa . He dyed the midnight following ; whence the Lords day tooke his beginning ( 9º viz. Iunij , anno Dom. 597. ) according to the account of the Romanes : which the Scottish and Irish seeme to have begunne from the evening going before ▪ and then was that evening Masse said : which in all likelyhood , differed not from those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by q Leo the Emperour in his Tacticks , that is to say , from that which wee call Even-song or Evening prayer . But the name of the Masse was in those dayes more specially applied to the administration of the Lords Supper : and therefore in the same r Adamnanus we see that Sacra Eucharistiae ministeria and Missarum solemnia , the sacred ministerie of the Eucharist and the solemnities of the Masse , are taken for the same thing . So likewise in the s relation of the passages that concerne the obsequies of Columbanus , performed by Gallus and Magnoaldus ; we finde that Missam celebrare and Missas agere , is made to be the same with Divina celebrare mysteria and Salutis hostiam ( or salutare sacrificium ) immolare : the saying of Masse , the same with the celebration of the divine mysteries and the oblation of the healthfull sacrifice ▪ for by that terme was the administration of the sacrament of the Lords Supper at that time usually designed . For as in our t beneficence , and communicating unto the necessities of the poore ( which are sacrifices wherewith God is well pleased ) we are taught to give both our selves and our almes , first unto the Lord , and after unto our brethren by the will of God : so is it in this ministerie of the blessed Sacrament . the service is first presented unto God , ( from which , as from a most principall part of the dutie , the sacrament it selfe is called the Eucharist ; because therein we u offer a speciall sacrifice of praise & thankesgiving alwayes unto God ) and then communicated unto the use of Gods people . in the performance of which part of the service , both the minister was said to give , and the communicant to receive the sacrifice : as well as in respect of the former part , they were said to offer the same unto the Lord. For they did not distinguish the Sacrifice from the Sacrament , as the Romanists doe now adayes : but used the name of Sacrifice indifferently , both of that which was offered unto God , and of that which was given to and received by the communicant . Therefore we read of offering the sacrifice to God : as in that speech of Gallus to his scholler Magnoaldus ; x My master Columbanus is accustomed to offer unto the Lord the sacrifice of salvation in brasen vessels . Of giving the sacrifice to man : as when it is said in one of the ancient Synods of Ireland , that y a Bishop by his Testament may bequeath a certain proportiō of his goods for a legacie to the Priest that giveth him the sacrifice . and of receiving the sacrifice from the hands of the minister : as in that sentence of the Synod attributed unto S. Patrick ; z He who deserveth not to receive the sacrifice in his life , how can it helpe him after his death ? and in that glosse of Sedulius upon 1 Cor. 11.33 . a Tarry one for another , that is , ( saith he ) untill you doe receive the sacrifice . Whereby it doth appeare , that the sacrifice of the elder times was not like unto the new Masse of the Romanists , wherein the Priest doth eate and drinke alone , the people being only lookers on ; but unto our Communion , where all that are present at the holy action do b eate of the Altar , as well as they that serve the Altar . Againe , they that are communicants in the Romish sacrament , receive the Eucharist in one kinde onely : the Priest in offering of the sacrifice receiveth the same distinctly , both by way of meate and by way of drinke ; which they tell us c is chiefely done , for the integritie of the Sacrifice and not of the Sacrament . For in the Sacrifice , they say , d the severall elements be consecrated , not into Christs whole person as it was borne of the Virgin or now is in heaven : but the bread into his body apart , as betrayed , broken , and given for us ; the wine into his blood apart , as shed out of his body for remission of sinnes and dedication of the new Testament , which be conditions of his person as he was in sacrifice and oblation . But our ancestours , in the use of their Sacrament , received the Eucharist in both kindes : not being so acute as to discerne betwixt the things that belonged unto the integritie of the sacrifice & of the sacrament ; because , in verie truth , they tooke the one to be the other . Thus Bede relateth , that one Hildmer , an officer of Egfrid king of Northumberland , intreated our Cuthbert e to send a Priest that might minister the sacraments of the Lords body and blood unto his wife that then lay a dying : and Cuthbert himselfe , immediately before his owne departure out of this life , received the communion of the Lords body and blood ; as f Herefride abbat of the monasterie of Lindisfarne ( who was the man that at that time ministred the sacrament unto him ) made report unto the same Bede . who elsewhere also particularly noteth , that he then tasted of the cuppe . g Pocula degustat vitae , Christique supinum Sanguine munit iter . least anie man should think , that under the formes of bread alone he might be said to have beene partaker of the body & blood of the Lord , by way of Concomitance : which is a toy , that was not once dreamed of in those dayes . So that we need not to doubt , what is meant by that which we reade in the booke of the life of Furseus ( which was written before the time of Bede ) that h he received the communion of the holy body and blood ; and that he was wished to admonish i the Pastors of the Church , that they should strengthen the soules of the faithfull with the spirituall food of doctrine , and the participation of the holy body and blood . or of that which Cogitosus writeth in the life of S. Brigid , touching the place in the Church of Kildare ; k whereunto the Abbatesse with her maidens and widdowes used to resort , that they might enjoy the banquet of the body and blood of Iesus Christ. which was agreeable to the practise , not only of the Nunneries founded beyond the seas according to the rule of Columbanus ; where the Virgins l received the body of the Lord , and sipped his blood ( as appeareth by that which Ionas relateth of Domna , in the life of Burgundofora : ) but also of S. Brigid her selfe , who was the foundresse of the monasterie of Kildare ; one of whose miracles is reported , even in the later Legends , to have happened when she was about to drinke out of the Chalice , at the time of her receiving of the Eucharist . which they that list to looke after , may finde in the collections of Capgrave , Surius , and such like . But , you will say ; these testimonies that have beene alledged , make not so much for us , in proving the use of the communion under both kindes , as they make against us , in confirming the opinion of Transubstantiation : seeing they all specifie the receiving , not of bread and wine , but of the body and blood of Christ. I answer , that forasmuch as Christ himselfe at the first institution of his holy Supper did say expressely ; This is my body , and , This is my blood : hee deserveth not the name of a Christian , that will question the truth of that saying , or refuse to speake in that language , which hee hath heard his Lord and Master use before him . The question onely is , in what sense , and after what maner , these things must be conceived to be his body & blood . Of which there needed to be little question : if men would be pleased to take into their consideration these two things ; which were never doubted of by the ancient , and have most evident ground in the context of the Gospell . First , that the subject of those sacramentall propositions delivered by our Saviour ( that is to say , the demonstrative particle THIS ) can have reference to no other substance , but that which he then held in his sacred hands , namely , bread and wine : which are of so different a nature from the body and blood of Christ , that the one cannot possibly in proper sense be said to be the other ; as the light of common reason doth force the Romanists themselves to confesse . Secondly , that in the predicate , or later part of the same propositions , there is not mention made onely of Christs body and blood ; but of his body broken , and his blood shedd : to shew , that his body is to be considered here apart , not as it was borne of the Virgin or now is in heaven , but as it was broken and crucified for us , and his blood likewise apart , not as running in his veynes , but as shedd out of his body ; which the Rhemists have told us to be conditions of his person , as he was in sacrifice and oblation . And least we should imagine , that his bodie were otherwise to be considered in the sacrament then in the sacrifice ; in the one alive , as it is now in heaven , in the other dead , as it was offered upon the crosse : the Apostle putteth the matter out of doubt , that not only the minister in offering , but also the people in receiving , even m as often as they eate this bread and drinke this cup , doe shew the Lords death untill he come . Our elders surely , that held the sacrifice to be given and received ( for so we have heard themselves speake ) as well as offered ; did not consider otherwise of Christ in the sacrament then as he was in sacrifice and oblation . If here therefore , Christs body be presented as broken and livelesse , and his blood as shedd forth and severed from his body ; and it be most certaine , that there are no such things now really existent anie where ( as is confessed on all hands : ) then must it follow necessarily , that the bread and wine are not converted into these things really . The n Rhemists indeed tell us , that when the Church doth offer and sacrifice Christ daily ; he in mysterie and sacrament dieth . Further then this they durst not go : for if they had said , he died really ; they should thereby not only make themselves daily killers of Christ , but also directly crosse that principle of the Apostle , Rom. 6.9 . Christ being raysed from the dead dyeth no more . If then the bodie of Christ in the administration of the Eucharist be propounded as dead ( as hath bin shewed ) & die it cannot really but only in mysterie and sacramēt : how can it be thought to be contayned under the outward elements , otherwise then in sacramēt & mysterie ? and such as in times past were said to have received the sacrifice from the hand of the Priest ; what other body and blood could they expect to receive therein , but such as was sutable to the nature of that sacrifice , to wit , mysticall and sacramentall ? Coelius Sedulius ( to whom Gelasius Bishop of Rome , with his Synod of LXX . Bishops , giveth the title of o venerable Sedulius ; and Hildephonsus Toletanus of the p good Sedulius , the Evangelicall poët , the eloquent orator , and the catholick writer ) is by Trithemius and others supposed to be the same with our q Sedulius of Scotland ( or Ireland ) whose Collections are extant upon S. Paules Epistles : although I have forborne hitherto to use anie of his testimonies , because I have some reason to doubt , whether he were the same with our Sedulius or no. But Coelius Sedulius ( whatsoever countreyman he was ) intimateth plainly , that the things offered in the Christian sacrifice , are the fruit of the corne and of the vine : ( r Denique Pontificum princeps summusque Sacerdos Quis nisi Christus adest ? gemini libaminis author , Ordine Melchisedech , cui dantur munera semper Quae sua sunt , segetis fructus , & gaudia vitis . ) or , as he expresseth it in his prose , s the sweet meate of the seed of vvheat , and the lovely drinke of the pleasant vine . Of Melchisedek ( according to whose order Christ , and he onely , was Priest ) our owne Sedulius writeth thus : t Melchisedek offered wine and bread to Abraham , for a figure of Christ , offering his body and blood unto God his father upon the Crosse. Where note , that first hee saith , Melchisedek offered bread and wine to Abraham , not to God : and secondly , that he was a figure of Christ offering his body and blood upon the crosse , not in the Eucharist . But we ( saith u he ) doe offer daily , for a commemoration of the Lords passion ( once performed ) and our own salvation . and elsewhere , expounding those words of our Saviour , Do this in remembrance of me ; he bringeth in this similitude , used before and after him by others . x He left a memory of himselfe unto us : even as if one that were going a farre journey , should leave some token with him whom he loved ; that as oft as he beheld it , he might call to remembrance his benefites and friendshippe . Claudius noteth , that our Saviours y pleasure was , first to deliver unto his disciples the sacrament of his body and blood ; and afterwards to offer up the body it selfe upon the altar of the crosse : thereby plainely distinguishing the sacrament from the body represented thereby . and for the sacramentall relation betwixt the one and the other , he yeeldeth this reason . z Because bread doth confirme the body , and wine doth worke blood in the flesh : therfore the one is mystically referred to the body of Christ , the other to his blood . Which doctrine of Claudius Scotus ( that the sacrament is in it owne nature bread and wine , but the body and blood of Christ by mysticall relation ) was within fiftie or threescore yeares afterwards so fully maintayned by Iohannes Scotus in a booke that he purposely wrote of that argument : that when it was alledged and extolled by Berengarius ; Pope Leo ( the ninth ) with his Bishops assembled in Synodo Vercellensi , ano. Domi. 1050. ( which was 235. yeares after the time that Claudius wrote his commentaries upon S. Matthew ) had no other meanes to avoyde it , but by flatt a condemning of it . Of what great esteeme this Iohn was with king Alfred , may be seene in William of Malmesbury , Roger Hoveden , Matthew of Westminster and other writers of the English historie . The King himselfe , in the preface before his Saxon translation of S. Gregories Pastorall , professeth that hee was holpen in that worke by b Iohn his Masse-priest . By whom if he did meane this Iohn of ours : you may see , how in those dayes a man might be held a Masse-priest , who was farre enough from thinking that he offered up the very body and blood of Christ really present under the formes of bread and wine ; which is the onely Masse that our Romanists take knowledge of . Of which wonderfull point how ignorant our elders were , even this also may be one argument : that the author of the book of the wonderful things of the holy Scripture ( who is accounted to have lived here , about the yeare of our Lord DCLVII . ) passeth this quite over , which is now esteemed to be the wonder of all wonders . And yet doth he professe , that hee c purposed to passe over nothing of the wonders of the Scripture , wherein they might seeme notably to swerve from the ordinary administration in other things . Only when he commeth to the apocryphall additions of Daniel he telleth us , that what is reported d touching the lake ( or denne ) and the carrying of Abackuk , in the fable of Bel and the Dragon , is not therefore placed in this ranke , because these things have not the authoritie of divine Scripture . as also , when he commeth to the Maccabees : e In the books of the Maccabees , saith he , howsoever some wonderfull things be found , which might conveniently be inserted into this ranke ; yet will vvee not weary our selves with any care thereof : because we onely purposed to touch in some measure a short historicall exposition of the wonderfull things contayned in the divine Canon . Which two last sentences I thought good not to pretermitt : because thereby men may see , that in the distinction of the apocryphall books from the Canonicall , wee still retaine the tradition of our ancestours ; which the late Romanists have openly forsaken . Who , as they have increased the Canon of the divine Scriptures , by addition of other books not received into that ranke by the ancient Church : so have they augmented the number of the Sacraments , by intruding into that reckoning five new ones ; to wit , Confirmation , Penance ( which carrieth sacramentall Confession and Absolution with it ) Matrimony , Orders , and Extreme Vnction . Of the last of which I finde no mention at all , of the next to that , very frequent mention , but no where as of a sacrament ; in anie of our writings , that may appeare to have beene written before the Hildebrandine times . Touching the rest , Bernard reporteth , that Malachias in his time ( which was after Hildebrands dayes ) did f of the new institute the most wholsome use of Confession , the sacrament of Confirmation , and the contract of marriages : all which he saith the Irish before were eyther ignorāt of , or did neglect . Which , for the matter of Confession , may receive som further confirmation frō the testimonie of Alcuinus : who writing unto the Scottish ( or , as other copies read , the Gothish ) & cōmending the religious conversation of their laity , who g in the midst of their worldly employments were said to leade a most chaste life ; condemneth notwithstanding another custome , which was said to have continued in that countrey . For h it is said ( quoth he ) that no man of the la●tie will make his confession to the Priests ; whom we beleeve to have received from the Lord Christ , the power of binding and loosing , together with the holy Apostles . They had no reason indeed to hold ( as Alcuinus did ) that they ought to confesse unto a Priest all the sinnes they could remember : but upon speciall occasions , they did ( no doubt ) both publikely and privately make confession of their faults ; aswell that they might receive counsaile and direction for their recoverie , as that they might be made partakers of the benefite of the keyes , for the quieting of their troubled consciences . Whatsoever the Gothish did herein : sure we are , that this was the practise of the ancient Scottish and Irish. So we reade of one Fiachna or Fechnau● , that being touched with remorse for some offence committed by him , he fell at S. Colmes feet , lamented bitterly , and i confessed his sinnes before all that were there present . Whereupon the holy man , weeping together with him , is said to have returned this answer : k Rise up , Sonne , and be comforted , thy sinnes which thou hast committed are forgiven ; because ( as it is written ) a contrite and an humbled heart God doth not despise . Wee reade also of Adamanus , that being verie much terrified with the remembrance of a grievous sinne committed by him in his youth ; he l resorted unto a Priest , by whom he hoped the way of salvation might be shewed unto him , he confessed his guilt , and intreated that hee would give him counsel , whereby he might flee from the wrath of God that was to come . Now the counfell commonly given unto the Penitent after Confession , was ; that he should m wipe away his sinnes by meet fruits of repentance : which course Bede observeth to have beene usually prescribed by our Cuthbert . For penances were then exacted , as testimonies of the sinceritie of that inward repentance which was necessarily required for obtayning remission of the sinne : and so had reference to the taking away of the guilt , and not of the temporall punishment remayning after the forgivenesse of the guilt ; which is the new found use of penances , invented by our later Romanists . One old Penitentiall Canon we finde laid downe in a Synod held in this countrey about the yere of our Lord CCCCXL. by S. Patrick , Auxilius , and Isserninus : which is as followeth . n A Christian who hath kild a man , or committed fornication , or gone unto a southsayer after the maner of the Gentiles , for every of those crimes shall doe a yeare of Penance : when his yeare of penance is accomplished , he shall come with witnesses , and afterward he shall be absolved by the Priest. These Bishops did take order ( we see ) according to the discipline generally used in those times , that the penance should first be performed ; and when long and good proofe had beene given by that meanes of the truth of the parties repentance , they wished the Priest to impart unto him the benefit of Absolution ▪ whereas by the new devise of sacramental penance the matter is now far more easily transacted : by vertue of the keyes the sinner is instantly of attrite made contrite , and thereupon as soone as he hath made his Confession he presently receiveth his Absolution : after this , some sorie penance is imposed , which upon better consideration may be converted into pence ; and so a quick end is made of manie a foule businesse . But for the right use of the keyes , wee fully accord with Claudius : that o the office of remitting and retayning sinnes which was given unto the Apostles , is now in the Bishops and Priests committed unto every Church . namely , that having taken knowledge of the causes of such as have sinned , as many as they shall behold humble and truely penitent , those they may now vvith compassion absolve from the feare of everlasting death ; but such as they shall discerne to persist in the sinnes which they have committed , those they may declare to be bound over unto never ending punishments . And in thus absolving such as be truely penitent , we willingly yeeld , that the Pastors of Gods Church doe remit sinnes after their maner , that is to say , ministerially and improperly : so that the priviledge of forgiving sinnes properly and absolutely , be still reserved unto God alone . Which is at large set out by the same Claudius ; where he expoundeth the historie of the man sicke of the palsey , that was cured by our Saviour in the ninth of S. Matthew . For following Bede , upon that place , he writeth thus . p The Scribes say true , that none can forgive sinnes but God alone ; vvho also forgiveth by them , to vvhom he hath given the power of forgiving . And therefore is Christ proved to be truely God ; because hee forgiveth sinnes as God. They render a true testimony unto God : but in denying the person of Christ , they are deceived . and againe . q If it be God that , according to the Psalmist , removeth our sinnes as farre from us , as the East is distant from the West ; and the Sonne of man hath power upon earth to forgive sinnes : therefore hee himselfe is both God and the Sonne of man. that both the man Christ might by the power of his divinitie forgive sinnes ; and the same Christ being God , might by the frailtie of his humanitie dye for sinners . and out of S. Hierome : r Christ sheweth himselfe to be God , vvho can know the hidden things of the heart ; and after a sort holding his peace he speaketh . By the same majestie & power , wherby I behold your thoughts , I can also forgive sinnes unto men . In like maner doth the author of the booke of the wonderfull things of the Scripture observe these s divine workes in the same historie : the forgiving of sinnes , the present cure of the disease , and the answering of the thoughts by the mouth of God who searcheth all things . With whom , for the propertie of beholding the secret thoughts , Sedulius also doth concurre , in those sentences . t God alone can know the hidden things of men . u To know the hearts of men , and to discerne the secrets of the minde , is the priviledge of God alone . That the contract of Marriages , was either unknown or neglected by the Irish , before Malachias did institute the same anew among them ( as Bernard doth seeme to intimate ) is a thing almost incredible . although x Giraldus Cambrensis doth complaine that the case was little better with them after the time of Malachias also . The licentiousnesse of those ●uder times , I know , was such , as may easily induce us to beleeve , that a great both neglect and abuse of Gods ordinance did get footing among this people . Which enormities Malachias , no doubt , did labour to reforme : and withall peradventure brought in some new matters , not knowne here before ; as he was very desirous , his countrymen should generally conforme themselves unto the traditions and customes of the Church of Rome . But our purpose is here onely to deale with the doctrine and practise of the elder times : in which , first , that Marriage was not held to be a sacrament , may be collected from y Sedulius , who reckoneth it among those things , which are gifts indeed , but not spirituall . Secondly , for the degrees of Consanguinitie hindering marriage , the Synod attributed unto S. Patrick seemeth to referre us wholly unto the Leviticall law ; prescribing therein z neyther lesse nor more then the Law speaketh : and particularly , against matching with the wife of the deceased brother ( which was the point so much questioned in the case of King Henry the eight ) this a Synodicall decree is there urged . The brother may not ascend into the bed of his deceased brother : the Lord having said , They two shall be one flesh . Therefore the wife of thy brother , is thy sister . Yet how farre this abuse prevayled afterward in this countrey , and how foule a crime it was esteemed to be by others abroad ( notwithstanding the Pope doth now by his Bulls of dispensation take upon him to make a faire matter of it ) may easily be perceived by this censure of Giraldus : b Moreover , saith he , which is very detestable , and most contrarie not onely to the faith but also unto common honestie ; brethren in many places throughout Ireland doe , I say not marry , but marre rather and seduce the wives of their deceased brothers , while in this sort they filthily and incestuously have knowledge of them : cleaving herein not to the marrow but to the barke of the old testament , and desiring to imitate the ancient in vices more vvillingly then in vertues . Thirdly , touching divorces , we reade in Sedulius ; that c it is not lawful , according to the precept of our Lord , that the wife should be put away , but for the cause of fornication . and in the Synod ascribed to S. Patrick . d It is not lawfull for a man to put away his wife , but for the cause of fornication , as if he should say ; for this cause , he may . Whence if he marry another , as it were after the death of the former , they forbid it not . Who they were , that did not forbid this second marriage , is not there expressed : that S. Patrick himselfe was of another minde , would appeare by this constitution following ; which in another ancient Canon-book I found cited under his name . e If any mans wife have committed adulterie with another man : hee shall not marry another wife , as long as the first wife shall be alive . If peradventure she be converted , and doe penance : hee shall receive her ; and she shal serve him in the place of a mayd servant . Let her for a whole yeare doe penance in bread and water , and that by measure : neyther let them remaine in the same bedd together . Fourthly , concerning single life , I doe not finde in anie of our records , that it was generally imposed upon the Clergie ; but the contrarie rather . For in the Synod held by S. Patrick , Auxilius , and Isserninus ; there is a speciall order taken , f that their wives shall not walke abroad , with their heads uncovered . And S. Patrick himselfe confesseth ( at leastwise the Confession which goeth under his name saith so ; and Probus , Iocelinus , and others that write his life , agree therewith ) that he g had to his father Calpurnius a Deacon , and to his grandfather Potitus a Priest. True it is , that for the most part the Clergie here did live unmarried : but the speciall reason thereof was , because h almost all the prelates of Ireland were chosen into the Clergie out of monasteries , not because that secular Priests were by any law debarred from marriage . For our monasteries in ancient time were the seminaries of the ministerie : being as it were so many Colledges of learned divines , whereunto the people did usually resort for instruction , and from whence the Church was wont continually to be supplied with able ministers . The benefite whereof was not onely contayned within the limits of this Iland , but did extend it selfe to forraine countries likewise . For this was it that drew i Egbert and Ceadda ( for example ) into Ireland ; that they might there leade a monasticall life in prayers and continencie and meditation of the holy Scriptures : and hence were those famous monasteries planted in England by Aidan , Finan , Colman , and others ; unto which k the people flockt apace on the Lords day ; not for the feeding of their body , but for the learning of the word of God , as Beda witnesseth . Yea this was the principall meanes , whereby the knowledge both of the Scriptures and of all other good learning was preserved , in that inundation of babarisme , wherewith the whole West was in a maner overwhelmed . Hitherto ( saith l Curio ) it might seeme that the studies of wisedome should quite have perished ; unlesse God had reserved a seed in some corner of the world . Among the Scottish and the Irish something as yet remayned of the doctrine of the knowledge of God and of civill honestie ; because there was no terrour of armes in those utmost ends of the world . And we may there behold and adore the great goodnesse of God ; that among the Scotts , and in those places where no man would have thought it , so many great companies should be gathered together under a most strict discipline . How strict their discipline was , may appeare partly by the Rule & partly by the Daily penances of Monkes ; which are yet extant of Columbanus his writing . In the later of these , for the disobedience of Monkes these penances are prescribed . m If any brother be disobedient ; he shall fast two dayes , with one bisket and water . If any say , I will not doe it ; three dayes , with one bisket and water . If any murmure ; two dayes , with one bisket and water . If any doe not aske leave , or tell an excuse ; two dayes , with one bisket and water . and so in other particulars . In his Rule , these good lessons doth hee give unto his Monkes , among manie others . That n it profited them little , if they were virgins in body , and were not virgins in minde . that they o should daily profite , as they did daily pray , and daily reade . that p the good things of the Pharisee being vainly praised were lost , and the sinnes of the Publican being accused vanished away : and therfore that a great word should not come out of the mouth of a Monke , least his great labour should perish . They were not taught to vaunt of their state of perfection , and workes of supererogation : or to argue from thence ( as Celestius the Pelagian monke sometime did ) that q by the nature of their free will they had such a possibilitie of not sinning , that they were able also to doe more then was commanded ; because they did observe perpetuall virginitie which is not commanded , whereas for not sinning it is sufficient to fulfill the precepts . It was one of the points which Gallus ( the scholler of Columbanus ) delivered in his sermon preached at Constance ; that our Saviour r did so perswade the Apostles and their followers to lay hold upon the good of virginitie ; that yet they should know , it was not of humane industry , but of divine gift . and it is a good observation which we reade in Claudius : that s not only in the splendor of bodily things , but also in mournefull abasing of ones selfe , there may be boasting ; and that so much the more dangerous , as it deceiveth under the name of the service of God. Our Monkes were religious in deed , and not in name only ; farre from the hypocrisie , pride , idlenesse and uncleanenesse of those evill beasts and slouthfull bellies that afterward succeeded in their roome . Under colour of forsaking all , they did not hooke all unto themselves ; nor under semblance of devotion did they devoure widdowes houses : they held begging to be no point of perfection ; but t remembred the words of our Lord Iesus , how he said , It is a more blessed thing to give rather then to take . When King Sigebert made large offers unto Columbanus and his companions , to keepe them within his dominions in France : he received such another answer from them , as u Thaddaeus in the Ecclesiasticall historie is said to have given unto Abgarus the governour of Edessa : x We who have forsaken our owne , that according to the commandement of the Gospell we might follow the Lord , ought not to embrace other mens riches ; least peradventure we should prove transgressors of the divine commandement . How then did these men live ; will you say ? Walafridus Strabus telleth us , that y some of them wrought in the garden , others dressed the orchard ; Gallus made netts and tooke fish , wherewith he not only relieved his owne companie , but was helpefull also unto strangers . So Bede reporteth of Cuthbert , that when he retired himselfe unto an anchoretical life , he z first indeed received a little bread from his brethren to feed upon , and drank out of his owne well ; but afterwards hee thought it more fit to live by the worke of his owne hands , after the example of the Fathers : and therefore intreated , that instruments might be brought him wherewith he might till the earth , and corne that he might sowe . a Quique suis cupiens victum conquirere palmis ; Incultam pertentat humum proscindere ferro , Et sator edomitis anni spem credere glebis . The like doth he relate of b Furseus ; and Bonifacius of c Livinus ; and Theodorus Campidonensis ( or whosoever else wrote that book ) of d Gallus , Magnoaldus , and the rest of the followers of Columbanus ; that they got their living by the labour of their owne hands . And the e Apostles rule is generally laid down for all Monks , in the life of Furseus : f They vvhich live in monasteries should worke with silence , and eate their owne bread . I passe by a like sentence , which we reade in the life of S. Brendan ; g A Monke ought to be fedd and cloathed with the labour of his owne hands : that is more memorable , which others do write of the same Brendan ; that he h governed three thousand Monkes , who by their owne labours and handy-worke did earne their living . Such was the monasterie of Magio , founded in this countrey by Bishop Colman for the intertainment of the English : where they i did live , according to the example of the reverend Fathers ( as Bede writeth ) under a rule and a● canonicall abbot , in great continencie and sinceritie , with the labour of their owne hands . Such also was the monasterie of Mailros planted by Bishop Aidan and his followers in Northumberland ; where S. Cuthbert had his education : who affirmed , that k the life of such monkes was justly to be admired , which were in all things subject to the commands of their Abbot ; and ordered all the times of their watching , praying , fasting , and working , according to his direction . l Excubiasque , famemque , preces , manuumque laborem Ad votum gaudent proni fraenare regentis . As for their fasting ( for of their watching and praying there is no question made ; and of their working we have alreadie spoken sufficiently ) by the rule of Columbanus , they were m every day to fast , and every day to eate : that by this meanes , n the enabling of them for their spiritual proficiency might be retayned , together with the abstinence that did macerate the flesh . Hee would therefore have them o every day to eate , because they were every day to profite ; and because p abstinence , if it did exceed measure , would pro●e a vice and not a vertue . and he would have them to fast everie day too , that is , not to eate anie meate at all ( for other fastes were not known in those dayes ) untill evening . Let the food of Monkes ( saith q he ) be meane , and taken at evening ; flying satietie , and excesse of drinke : that it may both sustaine them , and not hurt them . This was the daily fasting and feeding of them that lived according to Columbanus his rule . Such as followed the instructions of Bishop r Aidan , observed this kinde of fast on Wednesdayes & Fridayes only : upon which dayes they forbare eating of anie meate untill the ninth houre , that is to say , untill three of the clock in the afternoone , according unto our account . So Bishop Cedd ( who was brought up at Lindisfarne with Aidan and Finan ) keeping a strict fast , upon a speciall occasion , in the time of Lent , did s every day , except the Lords day , continue his fast , ( as the maner was ) untill the evening ; and then also did eate nothing but a smal pittance of bread , & one egge , with a little milke mingled with water . Where by the way you may note , that in those dayes egges were eaten in Lent , and the Sondayes excepted from fasting , even then when the abstinence was precisely and in more then an ordinarie maner observed . But generally for this point of the difference of meals , it is well noted by Claudius out of S. Augustin , that t the children of wisedome doe understand , that neyther in abstayning nor in eating is there any vertue ; but in contentednesse of bearing the want , and temperance of not corrupting a mans selfe by aboundance , and of opportunely taking or not taking those things , of which not the use but the concupiscence is to be blamed . and in the life of Furseus , the hypocrisie of them is justly taxed , that being u assaulted with spirituall vices , doe yet omit the care of them , and afflict their body with abstinence : who x abstayning from meates , which God hath created to be received with thankesgiving , fall to wicked things , as if they were lawfull ; namely to pride , covetousnesse , envy , false witnessing , backbiting . And so much for that matter . Now concerning the Catholick Church , our Doctors taught with S. Gregory ; that God y hath a vineyard , to wit , the universall Church , which from just Abel untill the last of the elect that shall be borne in the end of the world , as many Saints as it hath brought forth ▪ so many branches ( as it were ) hath it budded . that z the congregation of the just is called the kingdome of heaven ; which is the Church of the just . that a the sonnes of the Church be all such as from the beginning of mankinde untill now ▪ have attayned to be just and holy . that b what is said of the body , may be said also of the members ; and that in this respect , as well the Apostles and all beleevers , as the Church it selfe , have the title of a pillar given them in the Scriptures . that c the Church may be considered two maner of wayes : both that which neyther hath spot nor wrinkle and is truly the body of Christ , and that which is gathered in the name of Christ vvithout full and perfect vertues ; which notwithstanding by the warrant of the Apostle , may have the name of the Church given unto it , although it be depraved with errour . that d the Church is sayd not to have spot or wrinkle , in respect of the life to come . that when the Apostle saith ; In a great house there are not only vessels of gold , &c. but some to honour and some to dishonour : ( 2. Tim. 2.20 . ) by this e great house he doth not understand the Church ( as some have thought ) which hath not spot nor wrinkle : but the world , in which the tares are mingled with the vvheate . that yet in f the holy Church also , the evill are mingled with the good , and the reprobate with the elect : and that in this respect it is resembled unto the wise and foolish virgins ; as also to g the Kings marriage , by which this present Church is designed , wherein the good and the bad doe meet together . So that h in this Church , neyther the bad can be without the good , nor the good without the bad : whom the holy Church notwithstanding doth both now receive indifferently , and separate afterwards at their going from hence . They taught further , that i the Church sometimes is not only afflicted but also defiled with such oppressions of the gentiles ; that if it were possible , her redeemer might seeme for a time utterly to have forsaken her : and that , in the raging times of Antichrist , k the Church shall not appeare ; by reason that the wicked persecutors shall then exercise their cruelty beyond all measure . that in those l times of Antichrist , not onely more often and more bitter torments shall be put upon the faithfull , then before were wont to be ; but ( which is more grievous ) the working of miracles also shall accompany those that inflict the torments : as the Apostle witnesseth , saying ; Whose comming is after the working of Satan , with all seduction , signes , and lying wonders . namely , m juggling ones : as it was foretold before ; They shall shew such signes that , if it were possible , the very elect should be deceived by such a phantasticall power , as Iamnes and Mambres wrought withall before Pharao . n What unbeleever therefore ( say they ) will then be converted unto the faith ? and who is hee that already beleeveth , whose faith trembleth not and is not shaken ? vvhen the persecuter of piety is the worker of wonders : and the same man that exerciseth crueltie with torments , that Christ may be denyed ; provoketh by miracles , that Antichrist may be beleeved ? And o vvhat a pure and a single eye is there need of , that the way of wisdome may be found ; against which , so great deceivings and errors of evill and perverse men , doe make such a noyse ? all which notwithstanding men must passe through ; and so come to most certaine peace , and the unmoveable stabilitie of vvisedome . Hence , concerning Miracles , they give us these instructions . First , that p neyther if an Angell should shew himselfe unto us to seduce us , being suborned with the deceipts of his father the Divell , ought he to prevayle against us ; neyther if a miracle should be done by any one , as it is sayd of Simon Magus that he did flye in the ayre : q neyther that signes should terrifie us , as done by the Spirit ; because that our Saviour also hath given us warning of this before hand . ( Matth. 24.24 , 25. ) Secondly , that r the faith having increased , miracles were to cease ; forasmuch as they are declared to have been given for their sakes that beleeve not . and therefore that s now when the number of the faithfull is growen , there be many within the holy Church that retayne the life of vertues , and yet have not those signes of vertues : because a miracle is to no purpose shewed outwardly , if that be wanting which it should worke inwardly . For according to the saying of the Master of the Gentiles ; Languages are for a signe , not to the faithfull but to infidells . ( 1. Cor. 14.22 . ) Thirdly , that the working of miracles is no good argument to prove the holinesse of them that be the instruments thereof : and therefore t when the Lord doth such things for the convincing of infidels , hee yet giveth us warning that vvee should not be deceived thereby , supposing invisible wisedom to be there , where we shall behold a visible miracle . For he saith : Many shall say unto me in that day , Lord , Lord ; have we not prophecyed in thy name , and in thy name cast out Divels , and in thy name done many miracles ? ( Matth. 7.22 . ) Fourthly , that u hee tempteth God , who for his own vaine glory will make shew of a superfluous and unprofitable miracle . such as that ( for example ) was , whereunto the Divel tempted our Saviour , Matt. 4.6 . to come downe headlong from the pinnacle of the Temple unto the plaine . x every miracle being vayne , vvhich vvorketh not some profite unto mans salvation . Whereby wee may easily discerne , what to judge of that infinite number of idle miracles , wherewith the lives of our Saints are everie where stuffed : manie wherof we may justly censure ( as y Amphilochius doth the tales that the Poëts tell of their Gods ) for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Fables , of laughter worthy , and of teares ; Yea some of them also we may rightly brand , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnseemely fables , and Divells documents . For what ( for example ) can be more unseemely , and tend further to the advancement of the doctrine of Divels , then that which Cogitosus relateth in the life of S. Brigid ? that she , for saving the credite of a Nunne that had been gotten with childe , z blessed her faithfully forsooth ( for so the author speaketh ) and so caused her conception to vanish away , without any deliverie and without any paine . which for the saving of S. Brigids owne credit , eyther a Hen. Canisius or the friars of Aichstad ( from whō he had his copie of Cogitosus ) thought fit to scrape out , and rather to leave a blanke in the book , then to suffer so lewd a tale to stand in it . But I will not stirre this puddle anie further : but proceede on , unto some better matter . And now are we come at last to the great point , that toucheth the Head and the foundation of the Church . Concerning which Sedulius observeth , that the title of b foundation is attributed both to Christ , and to the Apostles and Prophets . that where it is said , Esai . 28.16 . Behold , I lay in Sion a stone etc. c it is certaine , that by the rock or stone Christ is signified . that , in Ephes. 2.20 . d the Apostles are the foundation , or Christ rather the foundation of the Apostles . For Christ ( saith he ) is the foundation , who is also called the corner stone , joyning and holding together the two walls . Therefore is he the foundation and chiefe stone ; because in him the Church is both founded , and finished . and we are to account the Apostles e as ministers of Christ , and not as the foundation . The famous place , Matth. 16.18 . ( whereupon our Romanists lay the maine foundation of the Papacie ) Claudius expoundeth in this sort . f Vpon this rock will I build my Church , that is to say , upon the Lord and Saviour , vvho granted unto his faithfull knower , lover , and confessor the participation of his own name ; that from petra ( the rock ) he should be called Peter . The Church is builded upon him : because only by the faith and love of Christ , by the receiving of the sacraments of Christ , by the observation of the commandements of Christ , vve come to the inheritance 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 g S. Peter received a kinde of primacie for the founding of the Church ( in respect whereof he termeth him h Ecclesiae principem and i 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 k 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 l 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 m 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 , n 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 o 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 p 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 q 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 . r 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 s Christ is there said to have chosen him for his Vicar upon earth . and as for the titles of t Summus Sacerdos and u 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 x 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 y 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 z 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 a 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 b 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 c 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 . d 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 e founded here 365. Churches , and ordayned 365. Bishops , beside 3000. Presbyters ) and in processe of time were daily f 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 . g When Menalchus the Archbishop vvas dead , Calomagnus the King of Scotts , and the troupe of his Officers with the under-courtiers , and the concourse of all that countrey , with the same affection of heart cryed out , that the holy Priest Livinus was most worthily to be advanced unto the honour of this order . The King ( more devoute then all of them ) consenting thereunto , three or foure times placed the blessed man in the chayre of the Archbishoprick with due honour , according to the will of the Lord. In like maner also did h king Ecgfrid cause our Cuthbert to be ordayned Bishop of the Church of Lindisfarne ; and king Pipin i granted the Bishoprick of Salzburg to our Virgilius : & Duke Gunzo would have k conferred the Bishoprick of Constance upon our Gallus ; but that hee refused it , and l caused another upon his recommendation to be preferred thereunto . As the Pope intermedled not with the making of our Bishops : so neyther can we finde by any approved record of antiquitie , that anie Visitations of the clergie were held here in his name ; much lesse that any Indulgences were sought for by our people at his hands . For as for the m Charter of S. Patrick ( by some intituled , De antiquitate Avalonicâ ) wherein n Phaganus and Deruvianus are said to have purchased ten or thirtie yeares of Indulgences from Pope Eleutherius ; and S. Patrick himselfe to have procured twelve yeares in his time from Pope Celestinus : it might easily be demonstrated ( if this were a place for it ) that it is a meere figment , devised by the Monkes of Glastenbury . Neyther doe I well know , what credite is to be given unto that stragling sentence , which I finde ascribed unto the same author ( for I will still deale fairely , and conceale nothing that I meet withall in anie hidden part of antiquitie , that may tend to the true discoverie of the state of former times ; whether it may seeme to make for me , or against me . ) o If any questions doe arise in this Iland , let them be referred to the See Apostolick . Onely this I will say , that as it is most likely , that S. Patrick had a speciall regard unto the Church of Rome , from whence he was sent for the conversion of this Iland : so if I my selfe had lived in his dayes , for the resolution of a doubtfull question I should as willingly have listened to the judgement of the Church of Rome , as to the determination of anie Church in the whole world ; so reverend an estimation have I of the integritie of that Church , as it stood in those good dayes . But that S. Patrick was of opinion , that the Church of Rome was sure ever afterward to continue in that good estate , and that there was a perpetuall priviledge annexed unto that See , that it should never erre in judgement , or that the Popes sentences were alway to be held as infallible Oracles ; that will I never beleeve : sure I am , that my countreymen after him were of a farre other beleefe ; who were so farre from submitting themselves in this sort to whatsoever should proceed from the See of Rome , that they oftentimes stood out against it , when they had little cause so to do . For proofe whereof I need to seeke no further , then to those verie allegations which have beene lately urged for maintenance of the supremacie of the Pope and Church of Rome . First Mr. Coppinger commeth upon us , with this wise question . p Was not Ireland among other countries absolved from the Pelagian heresie by the Church of Rome , as Cesar Baronius writeth ? then he setteth downe the copie of S. Gregories q epistle , in answer unto the Irish Bishops that submitted themselves unto him and concludeth in the end ( according to his skill ) that the Bishops of Ireland being infected with the Pelagian errour , sought absolution first of Pelagius the Pope : but the same was not effectually done , untill S. Gregory did it . But in all this , the silly man doth nothing else but bewray his owne extreme ignorance . For neyther can he shew it in Cesar Baronius or in anie other author whatsoever , that the Irish Bishops did ever seek absolution from Pope Pelagius ; or that the one had to deale in any businesse at all with the other . Neyther yet can he shew that ever they had to doe with S. Gregory in anie matter that did concerne the Pelagian heresie . for these be dreames of Coppingers own idle head . The epistle of S. Gregory dealeth onely with the controversie of the three chapter● , which were condemned by the fifth generall Councell ; whereof Baronius writeth thus . r All the Bishops that were in Ireland , with most earnest studie , rose up jointly for the defence of the Three Chapters . And when they perceived that the Church of Rome did both receive the condemnation of the Three chapters , and strengthen the fifth Synod with her consent : they departed from her , and clave to the rest of the schismaticks , that were eyther in Italy or in Africk or in other countries ; animated with that vaine confidence , that they did stand for the Catholick faith , while they defended those things that were concluded in the Councell of Chalcedon . s And so much the more fixedly ( saith he ) did they cleave to their error , because whatsoever Italy did suffer by commotions of warre , by famine or pestilence , all these unhappy things they thought did therefore befall unto it , because it had undertaken to fight for the Fift Synod against the Councell of Chalcedon . Thus farre Baronius : out of whose narration this may be collected , that the Bishops of Ireland did not take all the resolutions of the Church of Rome for undoubted oracles ; but when they thought that they had better reason on their sides , they preferred the judgement of other Churches before it . Wherein how peremptorie they were , when they wrote unto S. Gregory of the matter ; may easily be perceived by these parcells of the answer , which he returned unto their letters . t The first entry of your epistle hath notified , that you suffer a grievous persecution : which persecution indeed , when it is not sustayned for a reasonable cause , doth profite nothing unto salvation . and u therefore it is verie unfit , that you should glory of that persecution , as you call it , by which it is certaine you cannot be promoted to everlasting rewards . x And whereas you write , that since that time among other provinces Italy hath beene most afflicted ; you ought not to object that unto it as a reproach : because it is written ; Whom the Lord loveth hee chasteneth , and scourgeth every sonne that he receiveth . Then having spoken of the booke that Pope Pelagius did write of this controversie ( which indeed was penned by Gregory himselfe ) he addeth . y If after the reading of this book , you will persist in that deliberation , wherein now you are ; without doubt you shew , that you give your selves to be ruled not by reason , but by obstinacie . By all which you may see , what credite is to be given unto the man , who would beare us in hand , that this epistle of S. Gregory was sent as an answer unto the Bishops of Ireland , that did submit themselves unto him : whereas the least argument of anie submission of theirs doth not appeare in anie part of that epistle ; but the whole course of it doth clearely manifest the flat contrary . In the next place steppeth forth Osullevan Beare , a wilde Beare indeed rather then a Christian man ; who in his Catholick Historie of Ireland ( for so he stileth his trayterous and barbarous Collections ) lately published , would have us take knowledge of this , that z when the Irish Doctors did not agree together upon great questions of faith , or did heare of any new doctrine brought from abroad , they were wont to consult with the Bishop of Rome the Oracle of truth . That they consulted with the Bishop of Rome , when difficult questions did arise , wee easily grant : but that they thought they were bound in conscience to stand to his judgment , whatsoever it should be , and to intertaine all his resolutions as certaine Oracles of truth ; is the point that we would faine see proved . For this he telleth us , that a when questions and disputations did arise here concerning the time of E●ster and the Pelagian heresie ; the Doctors of Ireland referred the matter unto the See Apostolick . Whereupon , the error of Pelagius is reported to have found no patron or maintayner in Ireland : and the common course of celebrating Easter was embraced both by the Northren Irish , and by the Pictes and Britons , as soone as they understood the rite of the Romane Church . Which ( saith hee ) doth not obscurely appeare by the two heads of the Apostolick letters , related by Bede , lib. 2. cap. 19. But that those Apostolick letters ( as he calleth them ) had that successe which he talketh of , appeareth neither plainly nor obscurely by Bede , or anie other authoritie whatsoever . The error of Pelagius , saith he , is reported to have found no patron or maintayner in Ireland . But who is he that reporteth so , beside Philip Osullevan ? a worthy author to ground a report of antiquity upon : who in relating the matters that fell out in his owne time , discovereth himselfe to be as egregious a lyar , as anie ( I verily thinke ) that this day breatheth in Christendome . The Apostolick letters he speaketh of , were written ( as before hath beene touched ) in the yeare of our Lord DCXXXIX . during the vacancie of the Romane See , upon the death of Severinus . Our countreyman Kilianus repayred to Rome 47. yeares after that , and was ordayned Bishop there by Pope Conon in the yeare DCLXXXVI . The reason of his comming thither , is thus laid downe by Egilwardus or who ever else was the author of his life . b For Ireland had beene of old defiled with the Pelagian heresie , and condemned by the Apostolicall censure , which could not be loosed but by the Romane judgement . If this be true : then that is false which Osullevan reporteth of the effect of his Apostolicall Epistle , that it did so presently quassh the Pelagian heresie , as it durst not once peepe up within this Iland . The difference betwixt the Romanes and the Irish in the celebration o● Easter , consisted in this . The Romanes kept the memorial of our Lords resurrection upon that Sonday , which fell betwixt the XV. and the XXI . day of the Moone ( both termes included ) next after the XXI . day of March ; which they accounted to be the seat of the Vernall aequinoctium , that is to say , that time of the Spring wherein the day and the night were of equall length . and in reckoning the age of the Moone they followed the Alexandrian cycle of XIX . yeares ( whence our golden number had his originall ) as it was explained unto them by Dionysius Exiguus : which is the account that is still observed , not only in the Church of England , but also among all the Christians of Greece , Russia , Asia , AEgypt , and AEthiopia ; and was ( since the time that I my selfe was borne ) generally received in all Christendome , untill the late change of the Kalendar was made by Pope Gregory the XIIIth . The Northren Irish and Scottish , together with the Pictes , observed the custome of the Britons : c keeping their Easter upon the Sonday that fell betwixt the XIIII . and the XX. day of the Moone ; and following in their account thereof , not so much the XIX . yeares computation of Anatolius , d as Sulpicius Severus his circle of LXXXIIII . yeares . for howsoever they extolled Anatolius e for appointing the bounds of Easter betwixt the XIIII . and the XX. day of the Moone ; yet Wilfride in the Synod of Strenshalch chargeth them utterly to have rejected his cycle of XIX . yeares : from which therefore Cummianus draweth an argument against them ; that f they can never come to the true account of Easter , who observe the cycle of LXXXIIII . yeares . To reduce the Irish unto conformitie with the Church of Rome in this point , Pope Honorius ( the first of that name ) directed his letters unto them : g Exhorting them , that they would not esteeme their owne paucitie , seated in the utmost borders of the earth , more wife then the ancient or moderne Churches of Christ through the whole world ; and that they would not celebrate another Easter contrary to the Paschall computations , and the Synodall decrees of the Bishops of the whole world . and shortly after , the clergie of Rome ( as we have said ) upon the death of Severinus , wrote other letters unto them to the same effect . Now where Osullevan ( pardon me , if I honour the rake-hell too much , in naming him so often ) avoucheth , that the common custome● sed by the Church in celebrating the feast of the Lords resurrection was alwayes observed by the Southerne Irish ; and now embraced also by the Northren , together with the Pictes and Britons ( who received the faith from Irish Doctors ) when they had knowledge given them of the rite of the Church of Rome : in all this ( according to his common wont ) hee speaketh never a true word . For neyther did the Southerne Irish alwayes observe the celebration of Easter commonly received abroad : neyther did the Northren Irish , nor the Pictes , nor the Britons , manie yeares after this admonition given by the Church of Rome , admit that observation among them . to speake nothing of his folly in saying , that the Britons received the faith from the Irish : when the contrarie is so well knowne , that the Irish received the same from the Britons . That the common custome of celebrating the time of Easter was not alwayes observed by the Southerne Irish , may appeare by those words of Bede , in the third booke of his historie and the third chapter . Porrò gentes Scottorum , quae in australibus Hiberniae insulae partibus morabantur , jamdudum ad admonitionem Apostolicae sedis antistitis Pascha canonico ritu observare didicerunt . For if ( as this place clearely proveth ) the nations of the Scotts , that dwelt in the Southerne parts of Ireland , did learne to observe Easter after the canonicall maner , upon the admonition of the Bishop of Rome : it is evident , that before that admonition they did observe it after another maner . The word jamdudum , which Bede here useth , is taken among authors oftentimes in contrarie senses : eyther to signifie a great while since , or else , but lately or erewhile . In the former sense it must be here taken , if it have relation to the time wherein Bede did write his book : and in the latter also it may be taken , if it be referred to the time whereof he treateth , ( which is the more likely opinion ) namely to the comming of Bishop Aidan into England ; which fell out within a yeare or little more , after that Honorius had sent his admonitorie letters to the Irish. who , as hee was the first Bishop of Rome we can reade of , that admonished them to reforme their rite of keeping the time of Easter : so that the Irish also much about the same time conformed themselves herein to the Romane usage , may thus be manifested . When Bishop Aidan came into England from the iland Hy , now called Y-Columkille ; h the colledge of monkes there was governed by Segenius , who in the i inscription of the epistle of the clergie of Rome sent unto the Irish , is called Segianus . Now there is yet extant in Sir Robert Cottons worthy librarie , an epistle of Cummianus directed to this Segienus ( for so is his name there written ) abbot of Y-Columkille : wherein he plainly declareth , that the great cycle of DXXXII . years , and the Romane use of celebrating the time of Easter according to the same ; was then newly brought in into this countrey . k For the first yeare ( saith he ) wherein the cycle of DXXXII yeares began to be observed by our men ; I received it not , but held my peace , daring neyther to commend it nor to disprayse it . That yeare being past , he saith he consulted with his ancients ; who were the successors of Bishop Ailbeus , Queranus Coloniensis , Brendinus , Nessanus and L●●gidus . who being gathered together in Campo-lene , concluded to celebrate Easter the yeare following together with the universall Church . l But not long after ( saith he ) there arose up a certaine whited wall , pretending to keepe the tradition of the Elders ; which did not make both one , but divided them , and made voyde in part that which vvas promised : whom the Lord ( as I hope ) will smite , in whatsoever maner he pleaseth . To this argument drawne from the tradition of the elders , he maketh answer : that m they did simply and faithfully observe that which they knew to be best in their dayes , without the fault of anie contradiction or animositie , and did so recommend it to their posteritie . and opposeth thereunto n the unanimous rule of the Vniversall Catholick Church : deeming this to be a very harsh conclusion . o Rome erreth , Ierusalem erreth , Alexandria erreth , Antioch erreth , the whole world erreth : the Scottish only and the Britons doe alone hold the right . but especially he urgeth the authoritie of the first of these Patriarchicall Sees , which now ( since the advancement therof by the Emperour Phocas ) began to be admired by the inhabitants of the earth , as the place which God had chosen ; whereunto , if greater causes did arise , recourse was to be had , according to the Synodicall decree , as unto the head of cities and therefore he saith , that they sent some unto Rome : who returning backe in the third yeare , informed them , that they met there with a Grecian , and an Hebrew , and a Scythian , and an AEgyptian in one lodging , and that they all , and the whole world too , did keepe their Easter at the same time , when the Irish were disjoyned from them by the space of a whole * moneth . p And vve have proved ( saith Cummianus ) that the vertue of God was in the relicks of the holy martyrs and the scriptures which they brought with them . For we saw with our eyes , a mayde altogether blinde opening her eyes at these relickes , and a man sicke of the palsie walking , and manie divells cast out . Thus farre hee . The Northren Irish and Albanian Scottish on the other side , made little reckoning of the authoritie , either of the Bishop or of the Church of Rome . And therefore Bede , speaking of Oswy king of Northumberland , saith that ▪ q notwithstanding hee was brought up by the Scottish , yet hee understood that the Romane was the Catholick and Apostolick Church ( or , that the Romane Church was Catholick and Apostolick ) intimating thereby , that the Scottish , among whom he received his education , were of another minde . And long before that , Laurentius , Mellitus and Iustus ( who were sent into England by Pope Gregory to assist Augustin ) in a letter which they sent unto the Scotts that did inhabite Ireland ( so Bede writeth ) complayned of the distaste given unto them by their countreymen , in this maner . r When vve knew the Britons , vve thought that the Scotts were better then they . But we learned by Bishop Daganus comming into this Iland , and abbot Columbanus comming into France ; that the Scotts did differ nothing from the Britons in their conversation . For Daganus the Bishop comming unto us , would not take meate with us , no not so much as in the same lodging wherein we did eate . And as for miracles , wee finde them as rife among them that were opposite to the Romane tradition , as upon the other side . If you doubt it , reade what Bede hath written of Bishop Aidan ( s who of what merit hee was , the inward Iudge hath taught , even by the tokens of miracles ; saith he ) and Adamnanus of the life of S. Colme or Columkille . Whereupon Bishop Colman in the Synod at Strenshalch frameth this conclusion . t Is it to be beleeved , that Colme our most reverend father , and his successors , men beloved of God , which observed Easter in the same maner that we do , did hold or doe that which was contrary to the holy Scriptures ? seeing there were very many among them , to whose heavenly holinesse the signes and miracles vvhich they did , bare testimony : whom nothing doubting to be Saints , I desist not to follow evermore their life , maners , and discipline . What Wilfride replyed to this , may be seene in Bede : that which I much wonder at , among the many wonderfull things related of S. Colme by Adamnanus , is this . that where he saith , that this Sainct , during the time of his abode in the abbay of Clone ( now called Clonmacnosh ) did u by the revelation of the holy Ghost prophecie of that discord , which after many dayes arose among the Churches of Scotland ( or Ireland ) for the diversity of the feast of Easter : yet he telleth us not , that the holy Ghost revealed unto him , that he himselfe ( whose example animated his followers to stand more stiffely herein against the Romane rite ) was in the wrong , and ought to conforme his judgement to the tradition of the Churches abroad ▪ as if the holy Ghost did not much care , whether of both sides should carrie the matter away in this controversie : for which ( if you please ) you shall heare a verie prettie tale out of an old Legend , concerning this same discord whereof S. Colme is said to have prophecyed . x Vpon a certaine time ( saith my Author ) there was a great Councell of the people of Ireland in the White field : among whom there was contention about the order of Easter . For Lasreanus , the Abbot of the monastery of Leighlin , unto whom there were subject a thousand and five hundred monkes , defended the new order that lately came from Rome : but others defended the old . This Lasreanus or Lazerianus is the man , who in other Legends ( of no greater credite then this wee now have in hand ) is reported to have beene the Bishop of Romes legat in Ireland ; and is commonly accounted to have beene the first Bishop of the Church of Leighlin . His principall antagonist at this meeting was one Munna , founder of the monastery which from him was called Teach-munna , that is , the house of Munna ( in the Bishoprick of Meath : ) who would needs bring this question to the same kinde of triall here , that Augustin is said to have done in England . In defence of the Roman order , Bede telleth us that Augustin made this motion to the Brittish Bishops , for a finall conclusion of the businesse . y Let us beseech God , which maketh men to dwell of one minde together in their fathers house ; that he will vouchsafe by some heavenly signs to make known unto us , what traditiō is to be followed , & by what way we may hasten to the entry of his kingdome . Let some sick man be brought hither ; and by whose prayers he shall be cured , let his faith and working be beleeved to be acceptable unto God , and to be followed by all men . Now Munna , who stood in defence of the order formerly used by the Brittish and Irish , maketh a more liberall proffer in this kinde , and leaveth Lasreanus to his choyce . z Let us dispute briefely , ( saith he ) but in the name of God let us give judgement . Three things are given to thy choyce , Lasreanus . Two bookes shall be cast into the fire , a booke of the old order and of the new ; that wee may see whether of them both shall be freed from the fire . Or let two Monkes , one of mine and another of thine , be shut up into one house : and let the house be burnt , and wee shall see which of them will escape untouched of the fire . Or let us goe unto the grave of a just Monke that is dead , and rayse him up againe : and let him tell us , after what order we ought to celebrate Easter this yeare . But Lasreanus being wiser then so , refused to put so great a matter to that hazzard : and therefore returned this grave answer unto Munna ; if all be true that is in the Legend . a We will not goe unto thy judgement : because we know that , for the greatnesse of thy labour and holinesse , if thou shouldest bid that mount Marge should be changed into the place of the White field , and the White field into the place of mount Marge ; God vvould presently doe this for thy sake . So prodigall doe some make God to be of miracles , and in a maner carelesse how they should fall ; as if in the dispensing of them , he did respect the gracing of persons rather then of causes . In what yeare this Councell of the White field was held , is not certainly known : nor yet whether S. Munna be that whited wall , of whom we heard Cummianus complaine . The Synod of Strenshalch ( before mentioned ) was assembled long after , at Whitby ( called by the Saxons Streanesheale ) in Yorkeshire , the b yeare of our Lord DCLXIIII . for the decision of the same question . Concerning which , in the life of Wilfrid ( written at the commandement of Acca , who in the time of Bede was Bishop of Hangustald or Hexham , in Northumberland ) we reade thus . c Vpon a certaine time in the dayes of Colman metropolitan Bishop of the citie of Yorke , Oswi and Alhfrid his sonne being Kings ; the Abbots and Priests and all the degrees of Ecclesiasticall orders meeting together at the monastery which is called Streaneshel , in the presence of Hilde the most godly mother of that abbay , in presence also of the Kings and the two Bishops Colman & Aegelberht , inquiry was made touching the observatiō of Easter , what was most right to be held : whether Easter should be kept according to the custome of the Brittons and the Scottes and all the Northren part , upon the Lords day that came from the XIIII . day of the Moone untill the XX. or whether it were better , that Easter Sonday should be celebrated from the XV. day of the Moone untill the XXI . after the maner of the See Apostolick . Time was given unto Bishop Colman in the first place , as it vvas fit , to deliver his reason in the audience of all . Who with an undaunted minde made his answer , and sayd . Our fathers and their predecessors , who were manifestly inspired by the holy Ghost , as Columkille was , did ordayne that Easter should be celebrated upon the Lords day that fell upon the XIIII . Moone ; following the example of Iohn the Apostle and Evangelist , who leaned upon the brest of our Lord at his last Supper , and was called the lover of the Lord. He celebrated Easter upon the XIIII . day of the Moone : and we with the same confidence celebrate the same , as his disciples Polycarpus and others did ; neyther dare we for our parts , neyther will we change this . Bede relateth his speech thus . d This Easter which I use to observe , I received from my elders , who did send me Bishop hither : which all our fathers , men beloved of God , are knowne to have celebrated after the same maner . Which that it may not seeme unto any to be contemned and rejected : it is the same which the blessed Evangelist Iohn , the disciple specially beloved by our Lord , with all the Churches which he did oversee , is read to have celebrated . Fridegodus ( who wrote the life of Wilfride at the command of Odo archbishop of Canterbury ) expresseth the same in verse , after this maner . e Nos seriem patriam non frivola scripta tenemus , Discipulo * eusebij Polycarpo dante Iohannis . Ille etenim bis septenae sub tempore Phaebae Sanctum praefixit nobis fore Pascha colendum , Atque nefas dixit , si quis contraria sentit . On the contrarie side Wilfride objected unto Colman and his clerkes of Ireland ; that they with their complices , the Pictes and the Brittons , f out of the two utmost Iles , and those not whole neyther , did with a foolish labour fight against the whole world . g And if that Columb of yours ( saith he ) yea and ours also if he were Christs , was holy and powerfull in vertues : could he be preferred before the most blessed prince of the Apostles ? unto vvhom the Lord said : Thou art Peter , and upon this rock will I build my Church , and the gates of Hell shall not prevayle against it ; and I will give unto thee the keyes of the kingdome of heaven . Which last words wrought much upon the simplicitie of King Oswy ; who feared , that h when he should come to the doors of the kingdome of heaven , there would be none to open , if he were displeased who was proved to keepe the keyes : but prevayled nothing with Bishop Colman ; who i for the feare of his country ( as the ancient author of the life of Wilfride writeth ) contemned the tonsure and the observation of Easter used by the Romanes ; and k taking with him such as would follow him , that is to say , such as would not receive the catholick Easter and the tonsure of the crowne ( for of that also there was then no small question ) returned backe againe into Scotland . In his roome was Wilfride chosen archbishop of Yorke : who had learned at Rome from archdeacon Boniface , l the course of Easter , vvhich the schismaticks of Brittaine and Ireland did not know ( so goe the words of the ancient writer of his life : ) and afterward did brag , m that he was the first which did teach the true Easter in Northumberland ( having cast out the Scotts , ) which did ordayne the Ecclesiasticall songs to be parted on sides , and vvhich did command S. Benetts rule to be observed by Monkes . But when he was named to the Archbishoprick , n he refused it at the first ( as William of Malmesbury relateth ) least he should receive his consecration from the Scottish Bishops , or from such as the Scotts had ordayned , vvhose communion the Apostolicke See had rejected . The speech which hee used to this purpose , unto the Kings that had chosen him , is thus laid downe by the writer of his life . o O my honourable Lords the Kings ; it is necessary for us by all meanes providently to consider , how with your election I may ( by the helpe of God ) come to the degree of a Bishop , without the accusation of catholick men . For there be many Bishops here in Brittayne , none of whom it is my part to accuse , ordayned within these foureteene yeares by the Brittons and Scotts , whom neyther the See Apostolick hath received into her communion , nor yet such as consent with the schismaticks . And therefore in my humility I request of you , that you would send me with your warrant beyond the Sea , into the countrey of France , where many Catholick Bishops are to be had ; that without any controversie of the Apostolick See I may be counted meet , though unworthy , to receive the degree of a Bishop . While p Wilfride protracted time beyond the Seas , King Oswy ledde by the advise of the Quartadecimans ( so they injuriously nicknamed the Brittish and Irish , that did celebrate Easter from the fourteenth to the twentieth day of the moone ) appointed q a most religious servant of God and an admirable Doctor that came from Ireland , named Ceadda , to be ordayned Bishop of Yorke in his roome . Constituunt etenim perverso canone Coeddam , Moribus acclinem , doctrinae robore fortem , Praesulis eximij servare cubilia : sicque Audacter vivo sponsam rapuere marito , saith Fridegodus . This Ceadda , being the scholler of Bishop Aidan , was farre otherwise affected to the Brittis● and Irish then Wilfride was : and therefore was content to receive his ordination from r Wini Bishop of the West-Saxons and two other Brittish Bishops that were of the Quartadeciman partie . For at that time ( as Bede noteth ) there was not in all Brittaine any Bishop canonically ordayned ( that is to say , by such as were of the communion of the Church of Rome ) except that Wini onely . But shortly after , the opposition betwixt these two sides grew to be so great , that our Cuthbert ( Bishop of Lindisfarne ) upon his death bedd required his followers ; that they should s hold no communion with them which did swerve from the unitie of the catholick peace , eyther by not celebrating Easte● in his due time , or by living perversely : and that they should rather take up his bones and remove their place of habitation , then anie way condescend to submit their neckes unto the yoake of schismatickes . And among the decrees made by some of the Saxon Bishops ( which were to be seene in the librarie of Sir Thomas Knevet in Northfolke , and are still , I suppose , preserved there by his heyre ) this is laid downe for one . t Such as have received ordination from the Bishops of the Scotts or Brittaynes , who in the matter of Easter and Tonsure are not united unto the Catholick Church , let them be againe by imposition of hands confirmed by a Catholicke Bishop . In like maner also let the Churches that have bin ordered by those Bishops , be sprinkled with exorcized water , & confirmed with some service . We have no licence also to give unto them Chrisme or the Eucharist , when they require it ; unlesse they doe first professe , that they will remaine with us in the unitie of the Church . And such likewise as either of their nation , or of any other , shall doubt of their baptisme , let them be baptized . Thus did they . On the other side , how averse the Brittish and the Irish were from having anie communion with those of the Romane partie ; the u complaint of Laurentius , Mellitus and Iustus before specified , doth sufficiently manifest . But above all others , the Brittish Priests that dwelt in West-wales abhorred their communion beyond all measure : as Aldhelme abbot of Malmesbury declareth at large in his Epistle sent to Geruntius king of Cornewall . where among manie other particulars he sheweth , that x if anie of the Catholicks ( for so he calleth those of his own side ) did go to dwell among them ; they would not vouchsafe to admit them unto their companie and societie , before they first put them to fortie dayes penance . Yea y even to this day ( saith Bede , who wrote his historie in the yeare DCCXXXI . ) it is the maner of the Brittons , to hold the faith and the religion of the English in no account at all , nor to communicate with them in any thing more then with Pagans . Whereunto those verses of Taliessyn ( honoured by the Brittains with the title of Ben Beirdh , that is , the chiefe of the Bardes or wisemen ) may be added : which evidently shew , that he wrote after the comming of Austin the monke into England , and not 50. or 60. yeares before , as others have imagined . Gwae'r offeiriad byd Nys angreifftia gwyd Ac ny phregetha : Gwaeny chèidw ey gail Ac ef yn vigail , Ac nys areilia : Gwae ny cheidw ey dheuaid Rhac bleidhie , Rhufeniaid A'i ffon gnwppa . which Humfrey Lhoyd doth thus English. VVo be to that priest yborne , That will not cleanly weed his corne And preach his charge among : VVo be to that shepheard ( I say ) That will not watch his fold alway , As to his office doth belong : VVo be to him that doth not keepe From Romish wolves his sheepe VVith staffe and weapon strong . By all that hath beene said , the vanitie of Osullevan may be seene , who fayneth the Northren Irish , together with the Pictes and the Britons , to have beene so obsequious unto the Bishop of Rome ; that they reformed the celebration of Easter by them formerly used , as soone as they understood what the rite of the Romane Church was . Whereas it is knowne , that after the declaration thereof made by Pope Honorius and the clergie of Rome ; the Northren Irish were nothing moved therewith , but continued still their owne tradition . And therfore Bede findeth no other excuse for Bishop Aidan herein ; but that z eyther hee was ignorant of the canonicall time , or if he knew it , that he was so overcome with the authoritie of his owne nation , that he did not follow it : that he did it , a after the maner of his owne nation ; and that b he could not keepe Easter contrary to the custome of them which had sent him . His successor Finan c contended more fiercely in the businesse with Ronan his countryman , and declared himselfe an open adversary to the Romane rite . Colman that succeeded him , did tread just in his steppes so farre , that being put downe in the Synod of Streanshal , yet for feare of his countrey ( as before we have heard out of the ancient writer of the life of Wilfride ) hee refused to conforme himselfe ; and chose rather to forgoe his archbishoprick , then to submit himselfe unto the Roman laws . Colmanusque suas inglorius abjicit arces , Malens Ausonias victui dissolvere leges : saith Fridegodus . Neither did hee goe away alone : but d took with him all his countrymen that he had gathered together in Lindisfarne or Holy Iland : the Scottish monkes also that were at Rippon ( in Yorkeshire ) e making choyse rather to quit their place , then to admit the observation of Easter and the rest of the rites according to the custome of the Church of Rome . And so did the matter rest among the Irish about forty yeares after that : untill their own countreyman f Adamnanus perswaded most of them to yeeld to the custome received herein by all the Churches abroad . The Pictes did the like not long after , under king Naitan : who g by his regall authoritie commanded Easter to be observed throughout all his provinces according to the cycle of XIX . yeares ( abolishing the erroneous period of LXXXIIII . yeares which before they used ) and caused all Priests and Monkes to be shorne croune-wise , after the Romane maner . The monkes also of the Iland of Hy or Y-Columkille , h by the perswasion of Ecgbert ( an English Priest , that had beene bredd in Ireland ) in the yeare of our Lord DCCXVI . forsooke the observation of Easter & the tonsure which they had received from Columkille a hundred and fiftie yeares before , and followed the Romane rite ; about LXXX . yeares after the time of Pope Honorius , and the sending of Bishop Aidan from thence into England . The Brittons in the time of i Bede retained still their old usage : untill k Elbodus ( who was the chiefe Bishop of Northwales , and dyed in the yeare of our Lord DCCCIX . ) brought in the Romane observation of Easter . which is the cause , why l his disciple Nennius , designeth the time wherein he wrote his historie , by the character of the m XIX . yeares cycle , and not of the other of LXXXIV . But howsoever Northwales did ; it is verie probable that West-wales ( which of all the other parts was most eagerly bent against the traditiōs of the Roman Church ) stood out yet longer . For we finde in the Greeke writers of the life of Chrysostome , that certaine clergie men which dwelt in the Iles of the Ocean , repayred from the utmost borders of the habitable world unto Constantinople , in the dayes of Methodius ( who was Patriarch there , from the yeare DCCCXLII . to the yeare DCCCXLVII . ) to enquire of n certaine Ecclesiasticall traditions , and the perfect and exact computation of Easter . Whereby it appeareth , that these questions were kept still a foot in these Ilands ; and that the resolution of the Bishop of Constantinople was sought for from hence , as well as the determination of the Bishop of Rome , who is now made the only Oracle of the world . Neyther is it here to be omitted , that whatsoever broyles did passe betwixt our Irish that were not subject to the See of Rome , and those others that were of the Romane communion : in the succeeding ages , they of the one side were esteemed to be Saincts , as well as they of the other ; Aidan for example and Finan , who were counted ringleaders of the Quartadeciman party , as well as Wilfride and Cuthbert , who were so violent against it . Yet now a dayes men are made to beleeve , that out of the communion of the Church of Rome nothing but Hell can be looked for ; and that subjection to the Bishop of Rome , as to the visible Head of the Universall Church , is required as a matter necessarie to salvation . Which if it may goe currant for good Divinitie : the case is like to goe hard , not only with the o twelve hundred Brittish Monkes of Bangor , who were martyred in one day by Edelfride king of Northumberland ( whom our Annales style by the name of p the Saincts ; ) but also with S. Aidan and S. Finan , who deserve to be honoured by the English nation with as venerable a remembrance , as ( I doe not say , Wilfride and Cuthbert , but ) Austin the monke and his followers . For by the ministery of q Aidan was the kingdome of Northumberland recovered from paganisme : ( whereunto belonged then , beside the shire of Northumberland and the lands beyond it unto Edenborrow Frith , Cumberland also and Westmoreland , Lancashire , Yorkeshire , and the Bishopricke of Durham : ) and by the meanes of r Finan , not only Essex and Middlesex regained , but also the large kingdome of Mercia converted first unto Christianitie ; which comprehended under it , Glocestershire , Herefordshire , Worcestershire , Warwickshire , Leicestershire , Rutlandshire , Northamptonshire , Lincolneshire , Huntingtonshire , Bedfordshire , Buckinghamshire , Oxfordshire , Staffordshire , Darbyshire , Shropshire , Nottinghamshire , Chesshire , and halfe Hertfordshire . The Scottish that professed no subjection to the Church of Rome , were they , that sent preachers for the conversion of these countries ; and ordayned Bishops to governe them : namely s Aidan , Finan and Colman successively for the kingdome of Northumberland ; t for the East-Saxons , Cedd brother to Ceadda the Bishop of Yorke before mentioned ; u for the Middle-Angles and the Mercians , Diuma ( for x the paucitie of Priests , saith Bede , constrayned one Bishop to be appointed over two people ) and after him Cellach and Trumhere . And these with their followers , notwithstanding their division from the See of Rome , were for y their extraordinarie sanctitie of life and painfulnesse in preaching the Gospell ( wherein they went farre beyond those of the other side , that afterward thrust them out and entred in upon their labours ) exceedingly reverenced by all that knew them : Aidan especially , who z although he could not keep Easter ( saith Bede ) contrary to the maner of them which had sent him ; yet he was carefull diligently to performe the workes of faith and godlinesse and love , according to the maner used by all holy men . Whereupon hee was worthily beloved of all , even of them also who thought otherwise of Easter then he did : and was had in reverence not only by them that were of meaner ranke , but also by the Bishops themselves , Honorius of Canterbury , and Felix of the East-Angles . Neyther did Honorius and Felix anie other way carry themselves herein , then their predecessors Laurentius , Mellitus and Iustus had done before them : who writing unto the Bishops of Ireland , that dissented from the Church of Rome in the celebration of Easter and manie other things ; made no scruple to prefixe this loving & respectfull superscription to their letters . a To our Lords and most deare brethren , the Bishops or Abbots throughout all Scotland ; Laurentius , Mellitus and Iustus Bishops , the servants of the servants of God. For howsoever Ireland at that time b received not the same lawes wherewith other nations were governed : yet it so flourished in the vigour of Christian doctrine , ( as Abbot Ionas testifieth ) that it exceeded the faith of all the neighbour nations ; & in that respect was generally had in honour by them . It now remaineth that in the last place we should consider the Popes power in disposing the temporall state of this kingdome : which either directly or indirectly , by hook or by crook , this graund Usurper would draw unto himselfe . First therefore Cardinall Allen would have us to know , that c the Sea Apostolick hath an old claime unto the soverainty of the countrey of Ireland ; and that before the covenants passed betweene king Iohn and the same Sea. Which challenges ( saith hee ) Princes commonly yeeld not up , by what ground so ever they come . What Princes use to yeeld or not yeeld , I leave to the skanning of those , unto whom Princes matters doe belong : for the Cardinalls Prince I dare be bold to say , that if it be not his use to play fast and loose with other Princes , the matter is not now to do ; whatsoever right he could pretend to the temporall state of Ireland ▪ he hath transferred it ( more then once ) unto the Kings of England . and when the ground of his clayme shall be looked into ; it will be found so frivolous and so ridiculous , that wee need not care three chippes , whether he yeeld it up or keep it to himselfe . For whatsoever become of his idle challenges : the Crowne of England hath otherwise obtained an undoubted right unto the soveraintie of this countrey ; partly by Conquest , prosecuted at first upon occasion of a Sociall warre , par●ly by the severall submissions of the chieftaines of the land made afterwards . For d whereas it is free for all men , although they have beene formerly quitt from all subjection , to renounce their owne right : yet now in these our dayes ( saith Giraldus Cambrensis , in his historie of the Conquest of Ireland ) all the Princes of Ireland did voluntarily submitt , and binde themselves with firme bonds of faith and oath , unto Henry the second King of England . The like might be said of the generall submissions made in the dayes of King Richard the second and King Henry the eighth : to speake nothing of the prescription of diverse hundreds of yeares possession ; which was the plea that e Iephte used to the Ammonites , and is indeed the best evidence that the Bishop , of Romes owne f proctors doe produce for their Masters right to Rome it selfe . For the Popes direct dominion over Ireland ; two titles are brought forth ; beside those covenants of King Iohn ( mentioned by Allen ) which hee that hath anie understanding in our state , knoweth to be clearly void and worth nothing . The one is taken from a speciall grant supposed to be made by the inhabitants of the countrey , at the time of their first conversion unto Christianity : the other from a right which g the Pope challengeth unto himselfe over all Ilands in generall . The former of these was devised of late by an Italian , in the raigne of King Henry the eighth ; the later was found out in the dayes of King Henry the second : before whose time not one footsteppe doth appeare in all antiquitie of anie clayme that the Bishop of Rome should make to the dominion of Ireland ; no not in the Popes owne records , which have beene curiously searched by Nicolaus Arragonius , and other ministers of his , who have purposely written of the particulars of his temporall estate . The Italian of whom I spake , is Polydore Vergil ; he that composed the booke De inventoribus rerum , of the first Inventers of things : among whom he himselfe may challenge a place for this invention ; if the Inventers of lyes be admitted to have anie roome in that companie . This man being sent over by the Pope into England h for the collecting of his Peter-pence , undertook the writing of the Historie of that nation ; wherein he forgatt not by the way to doe the best service hee could to his Lord that had imployed him thither . There he telleth an idle tale ; how the Irish being moved to accept Henry the second for their King , i did deny that this could be done otherwise then by the Bishop of Romes authority : because ( forsooth ) that from the very beginning , after they had accepted Christian religion , they had yeelded themselves and all that they had into his power . and they did constantly affirme ( saith this fabler ) that they had no other Lord , beside the Pope : of which also they yet do bragge . The Italian is followed herein by two Englishmen , that wished the Popes advancement as much as he ; Edmund Campian and Nicholas Sanders . the one whereof writeth , that k immediatly after Christianitie planted here , the whole Iland with one consent gave themselves no● only into the spirituall , but also into the temporall Iurisdiction of the See of Rome . the other in Polydores own words ( though he name him not ) that l the Irish from the beginning , presently after they had received Christian religion , gave up themselves and all that they had into the power of the Bishop of Rome ; and that untill the time of King Henry the second , they did acknowledge no other supreme Prince of Ireland , beside the Bishop of Rome alone . For confutation of which dreame , we need not have recourse to our owne Chronicles : the Bull of Adrian the fourth , wherein he giveth libertie to King Henry the second to enter upon Ireland , sufficiently discovereth the vanitie thereof . For hee there shewing what right the Church of Rome pretended unto Ireland , maketh no mention at all of this ( which had beene the fairest and clearest title that could be alledged , if anie such had beene then existent in rerum natura ) but is faine to flie unto a farre fetcht interest which he saith the Church of Rome hath unto all Christian Ilands . m Truly ( saith he to the King ) there is no doubt , but that all Ilands unto which Christ the Sunne of righteousnesse hath shined , and which have received the instructions of the Christian faith , doe pertaine to the right of Sainct Peter and the holy Church of Rome : which your Noblenesse also doth acknowledge . If you would further understand the ground of this strange clayme , whereby all Christian Ilands at a clap are challenged to be parcell of S. Peters patrimonie : you shall have it from Iohannes Sarisburiensis , who was most inward with Pope Adrian , and obtayned from him this verie grant whereof now wee are speaking . n At my request ( saith he ) he granted Ireland to the illustrious King of England Henry the second , and gave it to be possessed by right of inheritance : as his owne letters doe testifie unto this day . For all Ilands , of ancient right , are said to belong to the Church of Rom● , by the donation of Constantine , who founded and endowed the same . But will you see , what a goodly title here is , in the meane time ? First , the Donation of Constantine hath beene long since discovered to be a notorious forgerie , and is rejected by all men of judgement as a senselesse fiction . Secondly , in the whole context of this forged Donation I finde mention made of Ilands in one place onely : o where no more power is given to the Church of Rome over them , then in generall over the whole Continent ( by East and by West , by North and by South ) and in particular over Iudaea , Graecia , Asia , Thracia , and Aphrica ; which use not to passe in the account of S. Peters temporall patrimonie . Thirdly , it doth not appeare , that Constantine himselfe had anie interest in the kingdome of Ireland : how then could he conferre it upon another ? Some words there be in an oration of p Eumenius the Rhetorician , by which peradventure it may be collected , that his father Constantius bare some stroke here : but that the Iland was ever possessed by the Romanes , or accounted a parcell of the Empire , cannot be proved by any sufficient testimonie of antiquitie . Fourthly , the late writers that are of another minde , as Pomponius Laetus , Cuspinian & others , do yet affirme withall , q that in the division of the Empire after Constantines death , Ireland was assigned unto Constantinus the eldest sonne : which will hardly stand with this donation of the Ilands supposed to be formerly made unto the Bishop of Rome and his successors . Pope Adrian therefore , and Iohn of Salisbury his so●licitor , had need seeke some better warrant for the title of Ireland , then the Donation of Constantine . Iohn Harding in his Chronicle saith , that the Kings of England have right r To Ireland also , by king Henry ( le fitz Of Maude , doughter of first King Henry ) That conquered it , for their great heresie . which in another place he expresseth more at large , in this maner . s The King Henry then , conquered all Ireland By Papall dome , there of his royaltee The profytes and revenues of the land The domination , and the soverayntee For errour which agayn the spiritualtee They held full long , and would not been correct Of heresyes , with which they were infect . Philip Osullevan on the other side , doth not only denie t that Ireland was infected with any heresie : but would also have us beleeve , u that the Pope never intended to conferre the Lordship of Ireland upon the Kings of England . For where it is said in Pope Adrians Bull ; x Let the people of that land receive thee , and reverence thee as a Lord : the meaning therof is , saith this Glozer , y Let them reverence thee , as a Prince worthy of great honour ; not as Lord of Ireland , but as a Deputie appointed for the collecting of the Ecclesiasticall tribute . It is true indeed that King Henry the second , to the end hee might the more easily obtaine the Popes good will for his entring upon Ireland , did voluntarily offer unto him the payment of a yearely pension of one penny out of every house in the countrey : which ( for ought that I can learne ) was the first Ecclesiasticall tribute that ever came unto the Popes coffers out of Ireland . But that King Henry got nothing else by the bargaine but the bare office of collecting the Popes Smoke-silver ( for so wee called it here , when wee payed it ) is so dull a conceit ; that I do somewhat wonder how Osullevan himselfe could be such a blockhead , as not to discerne the senselesnesse of it . What the King sought for and obtained , is sufficiently declared by them that writt the historie of his raigne . z In the yeare of our Lord MCLV. the first Bull was sent unto him by Pope Adrian : the summe wherof is thus laid downe in a second Bull , directed unto him by Alexander the third , the immediat successor of the other . a Following the stepps of reverend Pope Adrian , and attending the fruite of your desire ; we ratifie and confirme his grant concerning the dominion of the KINGDOME of Ireland conferred upon you : reserving unto S. Peter and the holy Church of Rome , as in England so in Ireland , the yearly pension of one penny out of every house . In this sort did Pope Adrian , as much as lay in him , give Ireland unto King Henry , haereditario jure possidendam , to be possessed by right of inheritance ; and withall b sent unto him a ring of gold , set with a faire Emerauld , for his investiture in the right thereof : as Iohannes Sarisburiensis , who was the principall agent betwixt them both in this businesse , doth expressely testifie . After this , in the yeare MCLXXI . the King himselfe came hither in person : where the Archbishops and Bishops of Ireland c received him for their KING and Lord. The King ( saith Iohn Brampton ) d received letters from every Archbishop and Bishop , with their seales hanging upon them in the maner of an Indenture ; confirming the KINGDOME of Ireland unto him and his heyres , and bearing witnesse that they in Ireland had ordayned him and his heyres to be their KINGS and Lords for ever . At Waterford ( saith Roger Hoveden ) e all the Archbishops , Bishops , & Abbots of Ireland came unto the King of England , and received him for KING and Lord of Ireland ; swearing fealtie to him and to his heyres , and power to raigne over them for ever : and hereof they gave him their Instruments . The Kings also and Princes of Ireland , by the example of the clergie , did in like maner receive Henry King of England for Lord and KING of Ireland ; and became his men ( or , did him homage ) and swore fealtie to him and his heyres against all men . These things were presently after confirmed in the Nationall Synod held at Casshell : the Actes whereof in Giraldus Cambrensis are thus concluded . f For it is fit and most meet , that as Ireland by Gods appointment hath gotten a Lord and a KING from England ; so also they should from thence receive a better forme of living . King Henry also at the same time g sent a transcript of the Instruments of all the Archbishops and Bishops of Ireland , unto Pope Alexander : who by his Apostolicall authoritie ( for so was it in those dayes of darkenesse esteemed to be ) did confirme the KINGDOME of Ireland unto him and his heyres , ( according to the forme of the Instruments of the Archbishops and Bishops of Ireland ) h and made them KINGS thereof for ever . The King also i obtained further from Pope Alexander , that it might be lawfull for him to make which of his sonnes he pleased , KING of Ireland , and to crowne him accordingly ; and to subdue the Kings and great ones of that land , vvhich would not subject themselves unto him . Whereupon , in a graund Councell held at Oxford in the yeare of our Lord MCLXXVII . k before the Bishops and Peeres of the kingdome he constituted his sonne Iohn KING of Ireland ; l according to that grant and confirmation of Pope Alexander . And to make the matter yet more sure , in the year MCLXXXVI . he obtained a new licence from Pope Vrban the third ; m that one of his sonnes , whom he himselfe would , should be crowned for the KINGDOME of Ireland . And this the Pope did not only confirme by his Bull : but also the yeare following purposely sent over Cardinall Octavian and Hugo de Nunant ( or Novant ) n his legates into Ireland , to crowne Iohn the Kings sonne there . By all this we may see , how farre King Henry the second proceeded in this businesse : which I doe not so much note , to convince the stoliditie of Osullevan , who would faine perswade fooles , that he was preferred only to be collector of the Popes Peter-p●nce ; as to shew , that Ireland at that time was esteemed a Kingdome , and the Kings of England accounted no lesse then Kings thereof . And therefore Paul the fourth needed not make all that noyse , and trouble o the vvhole Court of heaven with the matter : when in the yeare MDLV . hee took upon him by his Apostolicall authoritie ( such I am sure , as none of the Apostles of Christ did ever assume unto themselves ) to erect Ireland unto the title and dignity of a Kingdome . Whereas he might have found , even in his own Romane Provinciall , that Ireland was reckoned among the Kingdomes of Christendome , before hee was borne . Insomuch , that in the yeare MCCCCXVII . when the legates of the King of England and the French Kings ambassadours fell at variance in the Councell of Constance for precedencie ; the English Orators , among other arguments , alledged this also for themselves . p It is well knowne , that according to Albertus Magnus and Bartholomaeus in his booke de proprietatibus rerum , the whole world being divided into three parts ( to witt , Asia , Africk and Europe ) Europe is divided into foure Kingdomes : namely , the Romane for the first , the Constantinopolitane for the second , the third the kingdome of Ireland which is now translated unto the English , and the fourth the kingdome of Spaine . Whereby it appeareth , that the king of England and his kingdome are of the more eminent ancient Kings and Kingdomes of all Europe : which prerogative the kingdome of France is not said to obtaine . And this have I here inserted the more willingly , because it maketh something for the honour of my country ( to which , I confesse , I am verie much devoted ) and in the printed Actes of the Councell it is not commonly to be had . But now commeth forth Osullevan againe , and like a little furie flyeth upon q the English-Irish Priests of his owne religion , which in the late rebellion of the Earle of Tirone did not deny that Hellish doctrine , fetcht out of Hell for the destruction of Catholicks , that it is lawfull for Catholicks to beare armes and fight for Heretickes against Catholickes and their country . or rather ( if you will have it in plainer termes ) that it is lawfull for them of the Romish religion , to beare armes and fight for their Soveraigne and fellow subjects that are of another profession , against those of their owne religion that trayterously rebell against their Prince and countrey . and to shew , r how madde and how venemous a doctrine they did bring ( these be the caitiffes own termes ) that exhorted the laity to follow the Queens side : he setteth down the Censure of the Doctors of the Universitie of Salamanca and Vallodilid , published in the yeare MDCIII . for the justification of that Rebellion , and the declaration of Pope Clement the eights letters touching the same ; wherin he signifieth that s the English ought to be set upon no lesse then the Turkes , and imparteth the same favours unto such as set upon them , that he doth unto such as fight against the Turks . Such wholsome directions doth the Bishop of Rome give unto those that wil be ruled by him : farre different ( I wisse ) from that holy doctrine , wherewith the Church of Rome was at first seasoned by the Apostles . t Let every soule be subject unto the higher powers ; for there is no power but of God : was the lesson that S. Paul taught to the ancient Romanes . Where if it be demanded ; u whether that power also , vvhich persecuteth the servants of God , impugneth the faith , and subverteth religion , be of God ? our countreyman Sedulius will teach us to answer with Origen ; that even such a power as that , is given of God , for the revenge of the evill , and the prayse of the good . although he were as wicked , as eyther Nero among the Romanes or Herod among the Iewes : the one whereof most cruelly persecuted the Christians , the other Christ himselfe . And yet when the one of them swayed the scepter , S. Paul told the Christian Romanes ; that they x must needs be subject , not only for wrath , but also for conscience sake : and of the causelesse feare of the other , these verses of Sedulius are solemnely song in the Church of Rome , even unto this day . y Herodes hostis impie , Christum venire quid times ? Non abripit mortalia , Qui regna dat coelestia . Why , wicked Herod , dost thou feare And at Christs comming frowne ? The mortall he takes not away , That gives the heavenly crowne . a better paraphrase whereof you ca●not have , then this which Claudius hath inserted into his Collections upon S. Matthew . z That King which is borne , doth not come to overcome Kings by fighting , but to subdue them after a wonderfull maner by dying : neyther is he borne to the end that he may succeed thee , but that the world may faithfully beleeve in him . For he is come , not that he may fight being alive , but that he may triumph being slayne : nor that he may with gold get an army unto himselfe out of other nations , but that he may shed his precious blood for the saving of the nations . Vainly didst thou by envying feare him to be thy successor , whom by beleeving thou oughtest to seeke as thy Saviour : because if thou diddest beleeve in him , thou shouldest raigne with him ; and as thou hast received a temporall kingdome from him , thou shouldest also receive from him an everlasting . For the kingdome of this Childe is not of this world ; but by him it is that men doe raigne in this world . He is the Wisedome of God , which saith in the Proverbes : By me Kings raigne . This Childe is the Word of God : this Childe is the Power and Wisedome of God. If thou canst , thinke against the Wisedome of God ▪ thou workest thine owne destruction , and dost not know it . For thou by no meanes shouldest have had thy kingdome , unlesse thou hadst received it from that Childe which now is borne . As for the Censure of the Doctors of Salamanca and Vallodilid : our Nobility and Gentry , by the faithfull service which at that time they performed unto the Crowne of England , did make a reall confutation of it . Of whose fidelitie in this kinde I am so well perswaded , that I doe assure my selfe , that neyther the names of Franciscus Zumel and Alphonsus Curiel ( how great Schoole-men soever they were ) nor of the Fathers of the Societie ( Iohannes de Ziguenza , Emanuel de Roias , and Gaspar de Mena ) nor of the Pope himselfe , upon whose sentence they wholly ground their Resolution ; either then was or hereafter will bee of any force , to remove them one whit from the allegeance and duetie which they doe owe unto their King and Countrey . Nay I am in good hope , that their Ioyall mindes will so farre distaste that evill lesson , which those great Rabbies of theirs would have them learne ; that it will teach them to unlearne another bad lesson , wherewith they have beene most miserably deluded : namely , that a in the doctrine of Religion vvee are to attend , not what the thing is that is said , but what the person is that speaketh it . But how dangerous a thing it is , to have the faith of our Lord Iesus Christ in respect of persons ; and to give entertainement to the truth , not so much for it selfe as for the regard that is had to the deliverer of it : I wish men would learne otherwise , then by wofull experience in themselves . b The truth ( saith Claudius ) is to be loved for it selfe , not for the Man , or for the Angell , by vvhom it is preached . For hee that doth love it in respect of the preachers of it , may love lyes also , if they peradventure shall deliver any . as here , without all peradventure , the Pope and his Doctors have done : unlesse the teaching of flatt Rebellion and high Treason may passe in the account of Catholicke verities . The Lord of his mercie open their eyes , that they may see the light and give them grace to receive the love of the truth , that they may be saved . The Lord likewise grant ( if it be his blessed will ) that Truth and Peace may meet together in our dayes , that we may be all gathered into c one fold under one shepheard , and that d the whole earth may be filled with his glory . Amen , Amen . FINIS . Notes, typically marginal, from the original text Notes for div A12211-e140 Rom. 13 1.2 . Tit. 3.1 . Matth. ●2 . 21 . Deut. ●8 1 , 2 , 3 , 4 , 5 &c. Levit. 26 3 , 4 , 5 , 6 , &c. Deut. 7.11 , 12 , 13 , 14 , &c. 1. King. 2. ● , 4. 1 Chron. 8.7 , 8 , 9 , 10. Notes for div A12211-e310 2. Thess. 2.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Coloss. 3.16 . Primas . in hunc locum . Heb. 5.12 . Heb. 3.13 . Rom. 15.14 . 1. Thess. 5 11. Iude vers . 3. Levit. 19.17 . Iam. 5.19 , 20. Act. 18.2 , 3.24 , 25 , 26. Deut. 17 , 18 , 19 , 20. Iosh. 1.8 . Act. 8.27 , 28 , 29 , 30. &c. Act. 17.11 . Ioh. 5.39 . Deu. 31.11 , 12. ●3 . Et Iosh. 8.34 , 35. Deut. 6.6 , 7. Psal. 1.2 . 2. Tim 3 14 , 15 , 16 , 17. The second Epistle of S. Iohn , vers . 1. Psal. 119 9. Eccles. 12.1 . Euseb. lib. 6. cap. 3. Basil. epist. 74 ▪ Theodor. de curand . Graecorum affect . lib 5. Chrysost in Gen. hom 7. In Gen hom . 21 Comment ▪ in Matth hom . 2. In Epist. ad Heb Hom. 17. In Epist. ad Coloss. Hom. 9. Coloss 3.16 . Hebr 5.12 . Heb , 3.13 . Rom 15.14 . 1. Thess. 5.11 . Levit. 19.17 . Iam. 5.19 , 20. Luk. 8.16 . 1. Cor 12.7 . Luke 9 26. Rom. 10.10 . Bellar. de no● . Eccl. cap. 2. 1. King. 22.5 , 6 , 7 , 8 , 9 , 10 , 11 , &c Exod. 23.2 . Matt. 18 20. Panor de elect . & electi potestate ¶ significasti . Pigh hierar . Ecclesiast lib. 6. cap 5. & 4. Lib. 6. cap. 7. Lib. 6. cap. 13. Chrysost de sancto & adorando Spiritu . Caus 24. quest . 1. § à recta in gloss , ¶ Novitatibus . Gers in tract . an liceat in causa fidei , a Pontifice appellare . Alfons . advers . haeres lib. 1 c. 4. Sul. praelo Ascentiano , An. Dom. 1534. Alfons lib. 1. cap. 4. Alfons . lib. 1. cap. 2. Erasm. annot . in 1. Cor. ex cap. 7. Arboreus , in Theosoph . li. 4. cap. 32. Concil . Basil. epist. Synodal . 3. de authorit . Consil. supra Papam . Dist 9. negare . Aug ad Vinc. Vict. Aug cont . Crescon . lib. 2. c 32. Aug Epist. 112. ●d Paulin. August . cont . Faust. Manich. lib. 11. cap. 5. Aug Epist. 119. August cont . Faust. li. 11. c. 5. Epist. 48. Depecca . merit & remiss li 1 ca. 22. cont . Crescon . lib. 2. cap. 31. Aug. de nat . & gra . cont . Pelag . cap. 61. Euseb lib. 7. cap. 5. Bellarm. de Antichristo cap. 12. Turrcer . in C. Sanct Rom. d. 15. n 12. Marsil . Defens . p. 413. Andrad Defens . Trid. l. 2. Do●● . Ba●n . 22. pag 58. & 59. Euseb lib. 5. cap. 20. Coloss. 2.8 . 2. Thess. 2.1 , 2 , 3. Euseb lib 3. cap. 19.33 39. Clem. Strom. lib. 1. & 6. Clem Strom. lib. 2. Lib. 7. Lib. 6. Clem. Strom. lib. 7. Euseb. lib. 5. cap. 28. Iren. lib. 3. ca. 1. Hieronym . in Matth. 23. Hieronym . in Agg. cap. 1. Tertull. de c●rona Militis nu . 3. Basil. de Spiritu sancto . c. 29. Hieronym . in Dialog . cont . Lucif . c. 4. Athan. contra gentes . Chrysost. hom . 1. ad Tit. & oper . imperf . in Matt. hom . 41. Cyril . in Levit. lib. 5. Aug. in Ioh. tract . 44. Vincent . adver . haeret . Bellarm. de no●is Eccl. cap. 2. De Bono Viduit . c. 1. tom . 4. Tertull. cont . Hermog . Chrysost hom . 13. in 2. cor . Gre● . Nyss. Orat . de iis qui adeunt Hieros . Ioh. 5.39 . Act. 17.11 . 2. Cor. 1.24 . & 4.5 . Matth. 24.4 . Mat. 16.6.12 . 1. Thess. 5.21 . 1. Ioh. 4.1 . Chrysost. in Act. Hom. 33. Basil. Ethic. de sin 72 pag. 432. Orig. in Iesu Nave , Hom 21. Ambr. de Virgin . lib. 3 cap. 1. Cy●●l . catech . 4. Chrysost Hom. 3. in Laz. Chrysost Hom. 9. in 2. cor . Aug de doct . christ . lib. 2. cap. 6. Hieronym . com in Esai· c. 19. Basil. Regul . contract . qu. 167. Sl●id commentat . Act. 11.26 . Notes for div A12211-e10810 1. Pet. 2.13 . The Kings Supremacie over persons Ecclesiasticall , as well as Civill , declared . 1. Pet. 1 , 2.3 . &c. 1. Pet. 5.12 . &c. Rom 13.1 , 2 , 3 , 4 , 5. Rom. 1 7. Rom. 13.1 . Chrysost. in Rom. 13. Hom. 23. Theodor. in Rom. 13. Theoph in Rom. 13. Oecumenius in Rom. 13. Bernard . Ep. 42. Aen●s Silvius lib. 1. de gestis Basil. Concil . Gregor . epist. li. ● . C. 100.103 . Optat. contra Parm lib. 3. Tert. ad Scapul . Tert. Apolog. cap 30. Concil . Tolet. 6. cap. 14. Defensor . pacis part . 2. ca. 23. Ema . Sa. Aphor. Bellarm. de Cler. cap 28. Rev. 9.11 . 1. Pet. 2.13 , 14. Rom. 13.3 , 4. The authority of Kings in matters Ecclesiasticall , declared . Rom. 13.4 . Even Heathen and Pagan Kings have the authoritie to cōm●nd , & to make lawes & proclamations for God & his service : albeit they doe not alwaies extend it ▪ and use it accordingly . Esra 7.1.21.23.26.27 . Dan. 3.29 . Dan. 6.26 . Euseb lib 8. c. 19 & lib. 9. c. 9. &c. Esay 49.23 . Aug. epist. 50. 2. Chro. 14.4.2 . 2. Chr 33.16 . 2. Chr 34.33 . Aug. in li. 1. ca. 6. cont . Epist. Parmenian . Aug. in Evang. Ioan. tract . 2. Aug. epist. 48. Luke 14.23 . Aug. epist. 50. Act. 9.4.19 . Acts 22.7 . &c. Psal. 2.10 , 11 ▪ 2. Kin. 18 4. 2. Kin. 23.3 , 4 , 5 , 6. &c. Ion. 3.6 , 7 , 8 , 9. Dan. 3.28.29 . Dan. 6.26 . &c. August . cont . 2 Gaudent . epist. lib. 2. cap. 17. Ion. 3.6 , 7 , 8 , 9 , 10. Luke 1● . ●3 . August . contra litera● 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 cōmand and compell . August . in Epist. 50. & 204. August . Epist. 48. & Retract . lib. 2. cap. 5. August contra Crescon . lib. 3. cap. 51. Se● 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 viagi● 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 . Aff●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. ●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 . C●●●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 R●m . Pont. R●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 . Sige●ertus & t. Theodor. lib. 1. cap. 19. Rom. 13.4 . Grego Ep. lib. 2. cap. 100. & 10● Gregory the great , Bishop of Rome , subiect to the Emperor , and at his command . Anastatius . Platina . Lib. pontif . Diaconus . Optat. contra Parm. l●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 ma● make Lawes concerning matters Ecclesiasticall . A Christian King may make Cōmissioners in Ecclesiasticall causes Optat. lib. 1. August . Ep. 162. & 16● . 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 testamentū meum per os● tuum &c. In vita Bernard . Bern. in Cantic . Card Contaren . Tract . de Iustificatione . Pig● . 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. Se●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 It●l . Radevie . in Appendice Frisingensis . Avent . in Boi●rum histor . In oratione Archimistae ad Proceres Imperij . Petrus Blessens . in Epist. ad quēdam officialem . Sigeb . ●onach . Gemblacens . apud Aventin . de Tyran Pontifici● . Guilielm . Episc. Paris . lib. de Collat. Benefic . Henric. de Erphordia , de Haiabal● 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 Titulus , Vade mecū . Notes for div A12211-e23960 Nazianzen ▪ ad Procop. Euseb. Eccles. hist. lib. 1. cap. 8. R●em . Annotat . upon Act. 15.7 . 2 Concil . Nice . Actio . 5. Ioh. 14.16 , 17. Ioh. 16.13 . Luke 11.13 . Rom. 8.9.14.15.27 . &c. Aug. contra Donatist . lib. 2. cap. 3. Concil . Tom. 1. de ord ▪ Celeb. Concil . Chrysost. de sancto & adorando spiritu . A rule wherby to know , who they be that speake by the direction of the Holy Ghost , & who not . August . contra Maximin . lib. 3. cap. 4. Dist. 40. C si Papa . Lyra. in Mat. 16 Concil . Constant. Sess. 37. Cat●ar . C●ment . in Gal. 2. Alphons . cont ▪ Heres . lib. 1. cap 2. Cap. 4. Panorm . de election . Section . significasti . Aug. de Nuptijs & Concupisc . lib. 2. cap. 33. August . de gra . & liber ▪ arbit . cap. 18. Optat. contra Par. lib. 5. August . de baptis . con . Dona● . lib. 2. cap. 3. August . ad Vincent . Epist. 48. August . ad fortunat . Ep. 198. The ancient Fathers are to be reverenced in their places : as likewise all other godly men are ; but yet so , as wee may lawfully dissent from thē , whereinsoever they speak not according to the Canonical Scriptures . August . cont . lit . Pe●●l lib. 3. cap. 6. Ambr. in Gal. 1. Chrysost. in Ps●l . 95. Irenaeus lib. 2. cap. 42. All such Traditions as be not warranted in the Canonicall Scriptures , be refusable . Hierom. in Psal. 98 Chrysost. in 2. Tim. 3. Aug. cont . Faust. lib. 23. cap. 9. Tertul. de Carne Christi . August . in Ioh. 16. verse 12. There is no neede of Traditions . 2. Tim. 3.15.16 17. Ioh. 20 31 Ioh. 20.31 . Iosuah 1.8 Deut. 4.5.6 . Tertul. con● . Hermog . Basil. tract . de fide . Aug. cont . lit . Peti●ian . lib. 3. cap. 6. Scot. in praefat . Lomb. All right exposition of Scripture is framed by and according to the Scriptures . 2. Pet. 1.20 , 21. 1 Cor. 2.11 Orig. in Ier. hom . 1 Irenaeus lib. 4. ca. 63. & lib. 2. ca. 46 & 47. Chrysost. homil . 13. in Genes . August . de doct . christiana lib. 3 cap. 26. A●g . de unitat . Eccle. cap. 3. The Church is to be tried and knowne by the Scriptures . Aug. de unitat . Eccles. cap. 3. Luk. 24.27.44 , 45. Acts 17 11. Chrysost. in Mat 24. homil . 49 Rom. 2.28 , 29. Rog. Hoveden . lib. 2. Anno● 1190. Ioachim Alba● in Reve. lib. 10. part . 5. Aventin . annal . lib. 5. & 7. Who bee the right Catholickes . Vincen. cont . Herg c. 3. Cap. 25 Irenaeus lib. 3. cap. 1. Vincent . cap. 41. Tertull. lib. de resurr . carnis . Tertull. ad Praxeam . Tertull. Apolog. in fine . Euseb. lib. 3. cap. 32. Clemens lib. stromat . ca. 11. Athanas. in Synops. Cyrill Hieros . cateches . 4. Cyprian . sive Ruff. inexph . Symboli . Epiphan . lib. de mens . & pond . Hieronym . in Prologo Galeat . in lib. Reg. Hieronym in praefat . in li●ros Solomonis . Lyran. prolog . in Apocrypha . Hugo Card. prolog . in Iosuam . Gregor . in Iob. lib. 19. cap. 17. Conc. Laodicens . cap. 59. Origen contrae Celsum lib. 8. Epiphan . haeres . 14. Chrysost. in 1. Cor. 14. Lyr● . in 1. Cor. 14. 1. Cor. 14.4 , 5 , 6 , 7 , 8 , 9 , 10 , 11. &c. Esa. 8.20 . Ioh. 5.39 . 2. Pet. 1.19 . Ar. Mont. in praefat . Tom. 1. Ioh Isaac against Lyndanus . Franc. Luc Burg Annot. in sacra Biblia . Matth. 5.18 . Luke 16.17 . Mat. 24.35 . Mar. 13.31 . Luk. 24.27 . Vers. 44. In cap. 6. Isaiae . Jeronym . ad Helvid . August . 1 de moribus . cap. 29. Hieron . comment . in Matt. 13. Hierony in Comment . in Mat. 6 ▪ vers . 16. Munster ad Convers . vet . Test. Erasm. epist. N ▪ amico ex animo dilecto & in alijs in epist ▪ Hieronym . a● Pamach . lib. 1. ad Iovinian . 〈◊〉 . ad Marcel . Tom. 2. epist. ult . Hieron . ad Livi●m epist. ad Lucra●um de optimo gener . interpret . in c. 3. Malach. epist. ad Aug. 89. praefat . in 4. Evang. Dist. 9 ad veter . Aug. de civitat . dei . lib. 15. c 13. ●t epist. 108. & in Ioh. tract . 3. de doct . christian . lib. 2. cap. 11. Ambros lib. 2. ca. 6. de spirit . sanct . Lyndan . de opt . gen . interpret . lib. 3. cap. 1.2.3 , 4. Acts 24.24 . Chysost . ad Collos . hom . 9. & in Matth. hom . 2. & Concion . 3. de Lazaro . Hieron . in Psal. 133. & in Psal. 86. August . de tempo . sern. 55. Deut. 29.29 . Deut. 4 , 5 , 6 , 7 , 8 , 9. Psal. 119.105 . 2. Pet. 1.19 . Psal. 25.9 . Verse 12. Verse 14. Iam. 4.6 . 1. Pet. 5.5 . Esay 66.2 . Ioh. 6.45 . Luke 24.45 . 1. Cor. 2.11 . Luke 11.13 . Rom. 8.9 . 1. Cor. 2.10 . Ephes 4.8.11 , 1● ▪ Rom. 15.4 . 2. Tim. 3.15 , 16 , 17. Ioh. ● . 19 , 20 , 21. Ioh. 8.47 . Ioh. 10.27 . Ioh. 12.48 . Christ will iudge according to his owne word in the last day , & not according to the word of the Pope , or of the Priests , or of other men . Abac. 2.4 . Rom. 1.17 . Gal. 3.11 . Matth. 13.44 , 45 , 46. Mat. 7.13 , 14. Luk. 13.24 . Ioh. 6.27 . Iude , vers . 3. Luk. 12.47 , 48. 2. Thess. 1.18 . Matt 22.29 . Coloss. 2.2 . 2. Cor. 8.7 . Coloss 1.9 , 10. Coloss. 3.16 . Matth. 15.14 . Luke 6.39 . 1. Ioh. 4.1 . 1. Thess. 5.21 . Matth. 16 . 6.1● . Matt. 7 15 , 16. Ethic. defin 72. pag. 432. De exand . Doct. part . 1. confess . 5. Acts 17.11 . Ioh. ● . 39 . 1. Tim. 3.14 , 15 Panormitan . de elect . pot . significasti . caus . 24. quaest . 1. §. à recta in Gloss. novitatib . Exod. 32 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , &c. Esa. 1.21 . Reve. 17.9.18 . 2. Thess. 2.3 , 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11 , 12. Mat. 28.19 , 20. Rev. 17 . 1.1● . Rev. 11. ● . Rev. 18. ● . Cyprian ad Pompei . 1. Cor. 3.11 . 1. Cor. 10.4 . Matth. 16.18 . 〈◊〉 . 59.21 . ● . Kin. 19 10 ▪ 14.18 . Rom. 11.3 , 4 Rhem. Annot. upon Rom. 11. 2 , King 16.2 , 3 , 4.10 . &c. 2. King. 17.19 . 2. King. 21.2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11. &c. 2. King. 21.19 , 20 , 21 , 22. Inscriptio salman tuae in monte Bartholomaei . Inscriptio in ruinis Pagi Macanezac . Rev. 12.6.14 . Mat. 18.15 , 16 , 17. Rom. 10.10 . 1. Pet. 3.15 . ●● Mat. 10.16 , 17. Mat. 5.14 , 15. August . in Psal. 10. de Baptis . cont . Donatist . lib. 6. cap. 4. 2. Kin. 6.17 , 18 , 19 , 20. Rev. 9.12 . &c. ● . Thes. 2 , 3 , 4. &c. Reve. 11.19 . Psal. 2.1 , 2 , 3 , 4 ▪ Vnitie without veritie , is not to be regarded , but to be detested . Reve. 17.17 . Crysost . Dist 40. Hieronym . ad Helvid . Dist. 40. Dist. 4. non est facile ibidem nos qui. Luk. 6.13.14 . &c. Matth. 10.2 . Mark 3.14 , 15 , 16 , 17 &c. Mark. 16.15 . Mat. 28.19 , 20 , Ambr. in Eph. 4. Acts 1.20 . Apostles be , & may rightly be called Bishops in the generall and large acception of the word . Peter and the Pope be nothing alike as is apparant by cōparing them together . Acts 3.6 . 1. Pet. 2.13 , 14. Act. 10.26 . Ioh. 21.15 , 16 , 17. Gal 2.11 . Act. 11. ● , 3 , 4. Part. 1. dist 4. Ca. Si Papa . Extravag ▪ de concess pr●●end . Tit. 4. cap. 2. ad Apostol in gloss . Luk. 6.13 , 14 , 15 , 16. Matth 4.18 , 19 , 20 , 21 , 22 ▪ Gal. ● . 1 . Act. 14.28 . Ioh. 21.15 , 16 , 17. Luke 22.14 , 25 , 26. Matt. 20.25 , 26. Mar. 10.42 , 4● . Act. 8 . 14· S Peter a Protestant , 〈◊〉 not a Papist . Reve. 17. ● . 1. Cor. 12.12 , 13 , 14. &c. Ephes. 1.22 ▪ 23. Col. 1 18. Col. 2.10 . 1. Cor. 12.12 , 13.14.17 . Ephes 4.15 , 16. Ioh. 1 ▪ 16. Mat. 28.20 . Rev. 1.11 , 12 , 13. &c. Rev. 1.20 . Ioh. 16.7 . Vers. 13. Ioh. 14.16 , 17. 2. Cor. ● . 20 . Cypr. l. 4. & 3. & l 3. ep . 13. & de simpli . praelat . Ambr. in 1. Tim. 5. & in 1. Cor. 11. Chrysost. ho. 17. in Mat. &c. Eph. 1.22 . Heb. 5.5 . Ep. 1.21 , 22 , 23. Coloss. 1.18 . Eph. 5.23 . Mar. 1● . 20 . Chrysost in Mat. 24. hom . 49. In Ioh. ca. 2. hom . 22 in fine 1. Cor. 14.22 . Cyril in Joh. lib. ● . cap. 13. Mat. 7.22.23 . Ioh. 10.41 . Matth. 11.11 . Matth. 24 . 24· 2. Thess. 29. August . de civ●● Dei lib. 20. ca. 19. Rev. 16.14 . Rev. 13.13 , 14. Tit. 3.8 . Gal. 5.6 . Iam 2.14 . 2. Pet. 1.5 , 6 , 7 , 8 Rom. 9 30. Rom. 10.3 , 4. Rom. 1.17 . Gal. 3.11 . Gal. 2.19 , 20. Iere. 23.6 . & 33.16 . 1. Cor. 1.30 . 2. Cor. 5.21 . Rom. 5.19 . Ioh. 3.14 , 15 , 16 , 17 , 18. Rom. 5.1 . Gal 3.26 . Rom. 3.20.28 . Iam. 2.18.20.26 . &c. Iam. 2.18 . Phil. 1.11 . August . de fide & oper . ca. 14. Matth. ● 33. Luke 6.43 , 44. Rom 5.1 . Rom. 3.28 . Rom. 4.6 . Rom. 11.6 . Rom 9 11. Ephe. 2.8 , 9 , 10. Gal. 3.26 . Ioh. 1.12 . Ioh. 3.16 . Ioh. 3.14 , 15. Num 21.5 , 6 , 7 , 8 , 9. Iam. 2.18 . Iam. 2.14 , 15 , 16 , 17 , 18 , 19.20 . &c. Iames 2.24 . Gal. 5.6.22 , 23 , 24. Tit. 3.8 . T●● . 2.14 . Eph. 2.8 , 9.10 Bernard de gra . & liber . arbis . August . de fide & operib . cap. 14 Rom. 4.1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9. &c. Vers. 6 , 7 , 8. Phil. 3.8 , 9. Matth. 3.17 . Ephes. 1.6 . Rom. 8.1 . 2. Cor. 5.21 . Chrysost. in 2. Cor. 5. Ephe. 5.27 . Aug. de verb. Apost . Ser. 6. Hieronym . in 2. Cor. 5. Gal. 2.15 , 16. Gal. 3.21 , 22. Acts 13.38 , 39. Rom. 8 3 , 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Impossible . Ambr. in Gal. 3. Chrysost. homil . in epist. ad Rom. Hierom in Gal 3 Bernar. serm . 50. in Cantic . Hironym lib. 2. Hironym . lib. 1. cap. 3. cont . Pel● . Tho. Aqui. in Gal. 3. Cusan . excit . li. 10 Rom. 10.3.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3.18 , 19.21 22. Rom. 3.20 , 21 , 22. Rom. 4.14 , 15 , 16. Gal 3.9 , 10.11 , 12 , 13 , 14.24 . Act. 13.38 , 39. Act. 10.43 . Rom. 10.3 , 4. Rom. 3.31 . Psal. 1.1 , 2. Psal. 119.136 . Gal. 3 10. Gal 3.10 . Deut. 27.26 . Iam. 2.10 . Ga. l 3.13 . Act. 10 43. Act. 13.38 , 39. 1. Cor. 1.30 . Rom. 10.3 . 2 Cor. 5.21 . Iere. 23.6 . Ier. 33.10 . August . con . 1. ep . Pelag. lib. 1. cap. 21. Basil. serm . de humilit . Hillar . in Mat. 8. Ambr. in 1. Cor. 1. Chrysost homil . de fide & lege naturae . Esay 64.6 . Dan. 9.18 , 19. Iob 9.3 . Verse 20. Matth 5.4 18. Rom. 2.6 , 7 , 8 , 9 Heb 11.6 &c. Reward and Merit differ , and be not all one . Rom. 4.4 . Rom. 3.24 . Heb. 13.16 . Luke 17.7 , 8 , 9 , 10. Luke 18.9 , 10 , 11 , 12 , 13 , 14. Bern. Serm. 61. in Cant. Bern. Serm. 67. in Cant. Bern. Serm. 1. de Anx. Ansel. de mens . Crucis . Cusan . lib. 9. excis . Gal. 3.10 . Iam. 2.10 . Rom. 6 23. Ezek 18.20 . Everie sinne ( even the ●east that can be named ) is deadly in his owne nature . Bern. Epist. 190. Pigghius de fide & Iustifi● . Colon. in Antidag . Esa. 9.6 . Ioh. 3.16 . Ioh. 17.6.12.24 . Ioh 6.37.39 . 1. Cor. 1.30.31 . Mark. 5.36 . Rom 3.28 . Gal 2 . 16· Rom. 11.6 . Ephe. 2.8 , 9 , 10. Rom. 4.1 , 2 , 3 , 4 , 5 , 6. Tit. 3.5 , 6 , 7. Rom 3.24 , 25 , 26 , 27. Rom. 4.14 , 15 , 16. Gal. 3.10 . Rom. 7.7 . Rom. 10.2 , 3 , ● ▪ 5 , 6 , 7 , &c. Rom. 3 9.20 , 21 , 22 , 23 , 24.29 , 30. Rom. 4.2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11 , 12.16 . Gal. 2.15.16 . Rom. 3.31 . Eph. 2.8 , 9 , 10. Rom. 4.2 , 3 , 4 , 5. Rom. 4.6 , 7 , 8. Psal. 143.2 . Rom. 4.6 , 7 , 8. Psal. 32.1.2 . Rom. 4.6 . 1. Cor. 4.4 . Iob 9 3 20. Dan 9 18 , 19. Esay 64 6. Psal. 130. ● . Abac. 2.4 . Rom 1.17 . Gal. 3.11 . Gal. 2.19 , 20 , T it 3.5 . Ephes. 1.1 . Ephes. 2.8 , 9.10 . Heb. 11.6 . Rom. 14.23 . Tit. 1.15 . August . con . Iulian . lib. 4. cap 3. cont . dua● ep . Pelag ad Bonif. lib. 3. cap. 5. Ephes. 2.8 , 9 , 10 Gal 5.6 . Iam. 2.14 , 15 , 16 , 17. &c. Mat. 25.34 , 35 , 36 , 37 , 38 , 39 , 40. &c. Verses 41 , 42 , 43 , 44. &c. They be not the elect , but the reprobates , that stand up on their works , as appeareth by the finall Iudgment . Bern. d. 〈…〉 lib. 〈◊〉 . Mat. 25.34 , Rom. 64 ●3 . Eph. 2.8 , 9.10 . Rom. 11.6 . Rom. 2.6 . Mat. 16.27 . Rom. 4.4 ▪ Coloss. 3.24 . Rom. 5.1 . Rom. 8.30 . Rom. 6.22 . Phil. 1.11 . 1. Cor. 6.11 . Iam. 2.18 . Gal. 5.6 . Luc. 1.74 , 75. 1. Pet. 2.24 . Rom. 6.22 . 1. Pet. 2.24 . Ioh. 1.7.9 . Ephes. 1.7 . Heb. 9.12 . Matth. 20.28 . 1. Tim. 2.5 , 6. Col 2.13 , 14 , 15. 1. Ioh. 2.1 , 2. Col. 1.14 . Acts 13.38 . Acts 10.43 . Tertull de Bapt. Aug. de verb. Apost . Ser. 37. Rom 5. ● . Rom. 3.24 , 25. 1 Ioh. 2.1 , 2. Col. 1.19 , 20 , 21. Psal. 119 67.71 . 1. Cor. 11.31.32 . Heb. 12.6 , 7 , 8 , 9 , 10. August . de Trinit . lib. 13. ca. 15. Rom. 8.18 . 1. Ioh. 2.2 . Rom. 3.25 . 1. Cor. 6.20 . 1. Pet. 1.18 , 19. Matth. 20.28 . 1. Tim. 2.6 . Rom. 3.24 . Heb. 10.14 . Rom. 5.1 . Coloss. 2. ●0 . Rom. 8.1 . 1. Thes. 5.9.10 . Rom. 8.28 . Heb. 12 6 9 , 10 , 11. 2. Cor. 4.17 . Gal. 3.13 , 14. Phil 1.21.23 . Reve. 14 13. 1. Cor. 15.56 , 57. 2. Cor. 5.1 , 2. Ioh. 5.24 . Luk. 23.43 . 2. Cor. 12.2 , 3 , 4 Luk. 16 22 , 23 , 24 , 25. Rhem. Annot. in Luk 16 ▪ ●2 . Gregor● Martin against the English translations , upon Purgatorie . Aug. epist. ●9 . Evodio . de gen . ad lit . lib. 1● . cap. 33. & 34 Chrysost. in Luc. hom . de divite . Revel . 13.8 . 1. Ioh. 2.2 . Heb. 13.8 . Iohn 8.56 . 1. Cor. 10.1 , 2 , 3 , 4. Act. 4.12 . Heb 9.15 . Heb. 9. vers . 8. Heb. 13.8 . Rev ▪ 13.8 . 1. Cor 10.1 , 2 , 3 , 4. Heb. 9 15. Mat. 8.11 . Mat. 1 . 2● . Ferus in hunc locum . Bellarm. de purg . lib. 1. cap. 4. Coloss. 1.14 . Ephes. 1.7 . Ier. 31.34 . Heb. 8.12 . Gal. 3.13 . Rom. 3.24 . Ephes 1.6 , 7. 1. Cor 6.20 . 1. Pet. 1.18 , 19. Coloss. 1.14 . Heb. 9.12 . Ier. 31.34 . Mark. 3.29 . 1· Cor. 3.10 , 11 , 12 , 13 , 14 , 15. Greg. lib. 4. Dial. ca. 39. Enchirid ad Laurentium ● p. 68. in Psal. 5. Heb. 12.29 . Ambrose upon this Text. 1. Cor 3.9 , 10 , 11 , 12. &c. Ier. 5.14 . & Ier. 23.29 . Rev. 14 13. 1. Pet. 1.8 . Hipognost . cont . Pelag. lib. 5. De verb. Apost . Serm. 14. & 18. Matt 25 41. Mat. 3.12 . D ▪ Civitat . Dei lib. 13. cap. 7. Cyprian . cont . Demetrian . Eccles. 11.13 . Eccles. 12 . 7· Eccles. 9.15 . Abac. 2.4 . Rom. 1.17 . Ezech. 18.20 . Ezech. 14.14 . Psal. 49.7 , 8. Matt. 25.8 , 9. Psal. 143.2 . Luk. 1.46 . Matt. 1.21 . Rom. 3.23 , 24. Rom. 8.18 . Rom. 7.14 , 15.19 23 , 24 , 25. 1. Cor. 4.4 . Phil 3.8 , 9. Gal. 2.19 , 20. Colos. 1.24 . Act 9 4 , 5. 2. Tim 2 10. 2. Cor. 1.5 , 6 , 7. &c. 2. Macc. 12.44 ▪ 2. Macc. 14.41 . 2. Macc. 12. ●● ▪ 2. Macc. 15.38 . Wisd. 3.1 . Ambr. in Orat. de obit . Theo. & de obit . Valent. Chrysost. in Mat. cap. 8. hom . 29. August . lib. 2. quaest . 3. ad Simplician . Aug. de Vnit. eccl . ca. 16. Deut. 12.8.32 . Ezech. 20.19 . Levit. 18.4 . Psal 106.39 . Esai 55.8.9 . Isidor . orig . lib. 8. cap. 3. Esai . 1.12 . 1. Sam. 15.2 ● . 21 , 22 , 23 , 24 , 25 , 26. 2. Sam. 6 3 , 4 , 5 , 6 , 7. Luk. 16.15 . Mat. 12.13 . Phil. 1.11 . Heb. 11.6 . Act. 1● . 9 . Tit. 1.15 . Rom. 3.12 . Aug. cont . Iulian li. 4. c 3. & cont . 2. Epist. Pelag. ad Bonif. li. 3. ca. 5. August . de fide & oper . cap. 14. August . in Psal. 67. Act. 10.1 , 2. &c August . de praed . Sanct. lib. 1. c. 7. Introducis hominum genus , quod placere Deo possit sine fide Christi , lege naturae : Hoc est unde vos maximè Christiana detestatur Ecclesia August . cont . Iulian. Gal. 5 19. Rom. 7.19 , 20 , 21 , 22 , 23 , 24. Psal 3.12 . Esa 64 6. Psal. 130.3.4 . Iam. 3.2 . Agust . lib. 6. conf . Rom. 6.23 . Act. 20 28. 1. Cor 6.20 . Rom. 8 . 1● . Rom. 4. ● . August . in Psal. 83 Aug. in Psal. 32. August . in Psal. 101. 1. Cor. 4.7 . Luk. 17.7 , 8 , 9 , 10 ▪ 1. Cor. 1.31 . Rom 4.3 . Rev. 4.11 . Rev. 5.12.13 , 14 Rev. 19.1.3 . Rom. 8.3 . Act. 13.38.39 . Mat. 19.16 . &c. Mar. 10.17 . &c. Luk 10.25 26 , 27 , 28. Luk. 18.18 . &c. Rom. 10.5 , 6 , 7 , 8 , 9 , 10 , 11. Rom , 10.4 ▪ Gal. 3.19.21.24 . Rom. 5.20.21 . Rom. 7.13.24 , 25. Rom. 7.7 , 8. Rom. 4 15 , 16. Gal 3.11 , 12 14 15 , 16 , 17 , 18. 22.24 . Rom. 3.31 . Matth. 5.17 . Psal. 1.1 , 2. Psal. 119.165 . The reasons why men shold do good works and walke in Gods law and commandem●nts . Ephe 2 8 , 9 , 10 2. Pet. 1.10 . Mat. 5 16. Luk. 10.35 . 1. Cor. 9.12.16.18 . &c. Deut. 29. ●● Act. 28.27 . Mat. 28.20 . Rom. 9.21.22 . Rom. 9.22.23 . Rom. 8.30 . 1. Thes. 5.5 , 6 , 7 , 8 , 9 , 10. 2. Thes. 2.9 , 10 , 11 , 12 , 13 , 14. Ephes. 1.3 , 4 , 5 , 6 , 7 , 8. &c. The end of Predestination is , that men should live godly and holy lives : and not that they shold live licentiously or as they list . Colos. 3.12 , 13. 1. Pet. 2.9 . Luk. 10.20 . Ephes. 1.3 , 4 , 5 , 6. & ● ▪ The right use of the doctrine of predestination . Rom. 8.30 . Mat. 20.1.2 , 3.4 5 , 6 , 7. The doctrine of predestination teacheth no mā to despaire so long as life lasteth , but to use the meanes which God hath appointed to bring men to salvation . Touching assurance of salvation . 2. Pet. 1.10 . 2. Pet. 1.5 , 6 , 7 , 8 9 , 10. 2. Cor. 13.5 . Iob. 19.25 , 26 , 27. Rom. 8 35 , 36 , 37 , 38 , 39. Data sunt signa quaedam & Indicia manifesta s●lutis , ut indubitabile sit cum esse de numero Electorum , in quo ea signa per manserint Bernard ▪ in Septuag . Serm. 1. Rom ▪ 8.14 . Rom 8 14. Rom. 8.16 . 1. Ioh. 4.13 . 1. Cor. 2.12 . 1. Ioh 3.2 , 3. 1. Pet. 1.8 . Concerning Perseverance unto the end . Psal. 37.24 . Pro. 24.16 . Ezech. 18.24 . Luke 8.13 . Mat. 13.20 , 21. Ma● . 4.5 . ●6 ▪ ●7· Psal. 1.3 . Luke 8.15 . Matth 13.23 . Mark 4.8.20 Coloss. 1.23 . Rom. 8.30 . 1. Cor. 1.8 . 1 ▪ Thess. 5.24 . 1. Pet. 1.5 . Ioh. 10.28 , ●9 . 2. Cor. 5.1 . Heb. 10.32 , 33 , 34. Rom 8.16 . Ephe. 1.13 , 14. 1. Ioh 5.13 . 1. Ioh. 5.9 , 10 , 11 , 12. Ioh 3.36 . Ioh. 6.47 . Deus tibi de hoc mundo recedenti immortalitatem pollicetur : & tu dubitas & fluctuas : hoc est Christum credentium magistrū peccato incredulitatis offendere &c. Cyp● . de mor●al . Heb. 6.17 , 18 , 19. Regnū coelorū vult Dominus sine aliqua incertae voluntatis ambiguitate sperari : Alioquin Iustificatio ex fide nulla erit , si fides ipsa sit Ambigua . Hillar . in Matth. cap. 5. Iam. 1.6 , 7. Heb. 10.22 . Rom. 4.18 , ●9 , 20 , 21 &c. Presumere non de operatione tua sed de Christi gratia &c. bona presumptio . Ambr. de Sacram. lib. 5. cap. 4. Tota presumptio tua , Deus sit Aug●st . in Psal. 85. Psal. 42.5.11 . Psal. 43.5 . Rom. 7.24 , 25. Gal. 5.17 . 2. Cor 4 ▪ 8 , 9 , 10 &c. Ps 46.1 , 2 , 3. &c Psal 27.14 . Matth. 16.18 . Matt. 7.24 , 25. Rom. 8.37 . 1. Cor. ●0 . 12 . 2. Cor. 13.5 . 2. Pet. 1.5 , 6 , 7 , 8 , 9 , 10. Phil. 2.12 . Rom. 8.15 . 1. Ioh. 4.17 . Rom. 8.31 , 32 , 33 , 34. &c. Rom 1.28 ▪ 29. &c. Tit. 1.16 . 2. Tim. 3.8 . Ge● ▪ 1.26 ▪ 31. Ecclesiastes 7.31 . Gen. 3.1 , 2 , 3 , 4. &c. Rom. 5.12 . Eph. 2.3 . Rom. 9.15 , 16 , 17 , 18. Eph. 1.3 , 4 , 5 , 6. Rev. 20 . 1● . Rom. 9.22 , 23. Hos 1● . 9 . Lam. 3.22 . Eph. 1.4 . Ioh 17.6.9 . Ioh 6.37.39 . Rom. 5 ▪ 9. Gal. 3.13 . Eph. 2.1 , 2 , 3 , 4 , 5. 2. Cor. 4.3 ▪ 4. Rom 11.5 , 6 , 7 , 8 , 9 , 10. Rom. 11.7 . Rom 11.5 . Mat. 20.16 . Heb. 6.4 , 5 , 6. Rom. 2.5 . Heb. 12.17 . Ioh. 12.37.39.40 . Deut. 29.4 . Ezech. 36 26.27 . Ezech. 18 23. Ezech 33.11 . Ezech. 18.13 . Ezech 33.9 . &c. 1. Sam. 2.25 . 1. Pet. 2.8 . 2. Pet. 2.12 . Pro. 16.4 . Iude , vers . 4. God is not the Author of sin . Gen. 1 31. Gen 3.1 , 2 , 3 , &c. Ioh. 13.27 . Iam. 1 . 1● . Ephe. 2.2 . 2 Tim 2.26 . God withholdeth his grace from some , but infus●●h not wickednesse into any . Iam. 1. ●4 . Ephes. 2.3 . Rom. 17. Non f●cit voluntates malas , sed utitur iis , ut voluerit . lib● cap. 3.2 . Cor 46. Gen 1.2 , ● , 4. Divinae sapientiae virtutis , & potenti●e , est , non solum bene facere , quae natura Dei est , - sed etiam illud maximè , ut id quod per malos excogitatum est , ad bonum aliquē finē , & utilum , de ducat & utiliter iis quae videntur mala , utatur . Clemens Alexand. strom . lib. 1. Si peccaveris ne putes hominem fecisse quod voluit , & Deo accidisse quod noluit . August . in Psal. 110.2 . 2. Sam 12.9 , 10 , 11 , 12. 2. Sam ●6 . 21 , 22. Quis non ista iudicia contremiscat , in quious agit Deus in cordibus malorum hominū , quicquid vult : reddens eis secundum merita illorū . Et : manifestū est Deum operari in cordibus hominum , adinclinandas , illorum voluntates , quocunque voluerit , si●e ad bona pro misericordia , sive ad mala , pro , meritis , illorum : Iudicio utique suo , aliquando aperto , aliquando occulto , semper autem Iusto . Aug. de gra . & lib. arb . ca 21. Rom. 1 20 , 21 , 22 , 23 , 24 , 25 , 26 , 27 , 28 , 29 , 30. Intelligendum est . Omnia vel adjuvante Domino perfici , vel deserente permitti : ut intelligas tamen , Nolente Deo , nihil prorsus admitti . August . de praedestinatione & gra . cap. 15. Rom. 1 . 2● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ver●● 24. Verse 26. Verse 28. 2. Tess. 2 10 , 11 , 12. Iob 1.13.17 . Iam. 5.11 . 1 Pet. 4.12.19 . 1. Pet. 3.17 . Rom. 2.5 . Matt. 23.14.33 , 34 , 35. Iam 3.1 . August . in Enchir . C. 30. de verb. Apost . ser. 2. degra . & lib. arbit . Retract . lib. 2. cap. 8. &c. De perfect . Iustie . ●at . 9. Retract . lib. 1. cap. 1. Aug. cont . 2. ●p . Pel. l. 1. c. 19. Rom ● . 16 . Rom 9.22 , 23 ▪ Iere 10.23 . Pro. 21.1 . Ephe. 1.11 . Lam. 2.17 . Eph. 1.3 , 4 , 5 , 6 , 7 , 8 ▪ 9 , 10 , 11. &c. Psal. 115.3 . Psal 135.6 . Eph. 3.4 , 5.9 11 Rom. 16.25.26 . Col. 1.26 , 27. T it 1.2 , 3. 1. Ioh 4.9 . 1. Pet 1.1 , 2. 1. Pet. 1.18 , 19. 1. Pet. 1.20 . 2. Tim. 1.9 , 10. Matt. 1.21 . Rom. 5.11 , Greg exposit . in 1. Reg. cap. 4. Aug Enchir. cap. 27. Gal 3.22 . Rom 3.9 ▪ &c. Rom. 3.19 . Rom 3.23 , 24 , 25 , 26. Rom. 11 32. Prov. 21.1 . Ier. ●0 . 23 . Act. 17.28 . Psal. 135.6 . August . in Enchirid . c. 98. & in Psal. 110.2 . August . Enchir. c. 95. Hugo de Sacr. lib. 1. c. 12. par . 4. Deus est vitiorum nostrorum ●on Author sed Ordinator· August . in Ench●rid . cap. 99. August . Enchir. ad Lam. c. 101. Act. 17.28 . Rom 5.12 . 2. Tim. 2.26 . ●phes . 2.3 . ● . Tim. 5 ▪ ●1 . Mat. 25.41 . 2. Pet 2.4 . Iude vers . 6. Ioh. 8.44 . Act 2.23 . Act. 4.27 ▪ 28. Mat. 26 . 2● . Mat. 18.7 . Ier. 10.5 , 6 , 7. &c. Gen. 45.4 , 5 , 6 , 7 , 8 &c ▪ Gen. 50.15 , 16 ▪ 17 , 18 , 19 , 20 , ● 21. Act 7. ● . 2. Sam. 16.5 , 6 , 7 , 8. &c. 1. King. 2.44 45 46. Bernard . in Can. Serm. 81. 1. Tim. 2● 1 , 2 , 3 , 4. August . Enchir. cap. 103. Greg. in 1. Reg. lib. 5. c. 4. Mat. 24.40 . Mat. 25.41 . Rom. 9.19 . Iam. 1.17 . Mal. 3.6 . Rom 9.20 , 21. Ier. 18.1 , 2 , 3 , 4 , 5 , 6. Esay 45.9 . Rom. 9.21 . &c. Rom. 9.18 . Vers. 15. Vers. 16. Heb. 12.17 . Mens salvation dependeth not upon the will of men , but upon the will and pleasure of God. Num. 23.10 . Mat. 25.11.12 . Ioh. 8 21. Luk. 13.24 . It is a most manifest truth , that manie cannot be saved , not because themselves will not : but because God will not , saith Augustine , Epist. 107. ad Vital . Rom 11.7 . Ioh. 10.26 . Act. 13.48 . Tit. 1.1 . Matt. 13.11 . Voluntas Dei omnium , quae sunt ipsa est causa . Aug. de gen . cont . Manich . lib 1. cap. 2. Mat. 11.25 . Heb. 4.2 . Ioh. 12.37.39 . Heb. 6.4 , 5 , 6. Rom. 2.5 . Acts 5.31 . 2. Tim. 2 . 2● . Lam. 5.21 . Iere. 31.8 . 1. Cor. 12.9 . Eph. 2.8 , 9 Against the free will of men , in things belonging to Gods ki●gdom . 2. Tim 2.26 . Ioh. 8.36 . Ioh. 6.44 . Deus facit , ut velimus : Ille facit utfaciamus : It is God that maketh us to wil , and it is he that maketh us to doe , saith S. Aug. de gra . ●t lib. arb . ca. 16 1. Cor. 2.14 . Col. 3.9 , 10. Ioh 3 6 , 7 , 8. Gal. 6.15 . Heb. 6.4 . Rom. 12.2 . Iam. 1.5 , 6. 1 Cor. 12.4 , 5 , 6 , 7 , 8 , 9 , 10 , 11. Gal. 5.16 , 17 , 18 , 19 , 20 , 21 , 22 , 23 , 24. Iam. 1.17 , 18. Eph. 2.1 , 2 , 3 , 4 , 5 , 6 , 7. Quid tantum de Naturae possibilitate praesumitur ? vulnerata , sauciata , vexata , perdita est : vera confessione non falsa defensione opus habet . August . de nat . & gra . cap. 53. Wee have Will in our selves : but to will well , or to will that which is good & godly , is of God , saith Bernard de gra . & liber . arbi● . Phil. 2.13 . Ezec. 36.26 , 27. God must cause & make men to c●nsent to his wayes , and to walke therein , before they can doe it . Ioh. 15.16 . Ioh. 4.10 . Ioh. 4.19 . Pro. 21.1 . Iere. 10.23 . Ephe. 1.11 . Deus facit volentem , hoc est voluntati suae consentientem : Bernard de gra . & lib. arb . Deut. 30.19 . Psal. 25.4 , 5. Vers. 1● . Ephes. 1 4. 2. Tim 1.9 , 10. 1. Pet. 1·19 , 20. Mat. 25.34 . Rom. 8.29 , 30. Touching the foreknowledg of God. Act. 15.18 . Ioh. 15.16 . Eph. 2.10 . Eph. 1.4 . 1 Cor 15.45 . Heb 7.22 . 1. Tim. 2.5 . Phil. 2.6 , 7 , 8. Ioh. 3.36 . Ioh. 8.21.24 . Ad artic sibi faliò impositos art . 1. Ambros. in Luc. cap. 7. lib. 6. Hironym . in Matth. 20.28 . Rom. 8 . 3● . Heb. 2.9 , 10 , 11 , 12 , 13 , 14. &c. 2. Cor. 5.14 , 15. 1. Thes. 5.9 , 10. ●phes . 5. ●● . Ioh. 10.11 , 12. Ioh. 15.13.14 . 1. Pet. 18 , 19 , 20. 2. Tim. 1.9 , 10. Esay 9.6 . 1. Cor. 6.19 ●● . Act. 20.28 . Mat. 26.28 . Mat. 20.28 . Heb. 9.28 ▪ Rom. 5.19 . Dan. 9.26.27 . Rom. 5.8 . ● ▪ Ioh. 4.9 . Verse 10. Ephe. 1.3 , 4 , 5 , 6 , 7 , 8. Heb 9 . 1● . 1. Pet. 1 ▪ 19. Heb. 2.24 . 1. Ioh. 1.7 . Coloss. 1.20 . Rom. 5.9 . Heb. 10.10 . 1. Tim. 1 ▪ 15. Rev. 5. ● . Rom. 6.3 , 4 , 5 , 6 , 7 , 8 , 9.11 . Col 3.1 , 2 , 3. Phil. 3.9 , 10. Rom. 8.1 . 1 Cor. 1.30 . Phil. 3.8 , 9. Col. 2.10 , 11 , 12 , 13. Rom. 6.3 , 4 , 5 , 6 , 7 , 8. Col 3.1 . Eph. 2.5 , 6. 1. Cor. 12.12 . Ioh. 17.9 . Heb. 10.21 . Ioh. 1.29 . Reconciliatus mundus , ex Inimico liberabitur mundo . Aug Tract . in Ioh. 1 ●1 . Mundus igitur odit mundū : Inimicus , Reconciliatum : Damnatus , salvatum : Inquinatus mundatum . August . Tract . 87. in Ioh. & Epist. 48. Ioh. 3 16 , 17. Sed iste mundus quē Deus in Christo reconciliat sibi , & qui per Christum salvatur , & cui per Christum omne peccatū donatur , De mundo electus est inimico , Damnato , contaminato . August . Tract . 87. in Ioh. August . colla● 3. Carthag . cum Donat. cap. 265. ibidem cap. 273. 2. Cor. 5.19 . Rom 4 ▪ 6 , 7 , 8. Matt. 25.41 . Ioh. 4.13 , 14. There is Mundus salvandorum : and Mundus Damnandorum . August . in Ioh. Tract . 87. & epist 48. Matth. 1.21 . 1. Ioh. 1.2 . August . in Tract . 87. in Ioh. Christus passus est pro salute mundi salvandorum . Euseb. hist lib. 4. c. 15. Rom. 9.15.16 . Rom. 8.29.30 . Eph. 1 4. Ephes. 1.11 . Ephes. 1. ver . 11. Eph. 1.5 . Mat. 7.23 . Mat. 25.12 . Cyril . expos . in Joh. 7. c. 6. Thom. in Rom. 8. Iustin. Mar● . cont . Triph●n . Aug. de prad . ca. 5. & 17. Ephes. 1.5 . Gal 3.26 . 1. Pet. 1.1.2 . August . Enchir. cap. 19 & . cap. 98. & de prad . cap. 8. Rom. 8.30 . Eph. 1 11. Rom. 8. ●8 29. 2. Tim. 1.9 . Rom. 11.5.6 . Rom. 9.11.12.13 Dei voluntas , rerum est necessitas . August . de civit . Dei. lib. 5. c. 8.9.10 . & de gen . ad l●t . lib 5. cap. 5. Bellarm de gr● . & lib. arbit . lib. 2. cap. 16. Ephes 14. 2. Tim. 1.9 . 1. Pet. 1.20 . Rom. 16.25 26. Colos 1.26 , 27· Eph. 3.8 , 9 , 10 , 11. Tit. 1.2 , 3. Act. 13.48 . Ephes. 1.4.5 . Ioh. 15.16 . Eph. 2.10 . Mat. 25.34.35.36 . Rom. 8.30 . Mat. 11.25 , 26. Ephe 1.5.9 . Rom. 9.16 . Ephes. 1.4.5.6 . Hoseah . 13.9 . Rom. 3.4 , 5 , 6. Rom. 9.20 . Esa 45.9 . Ier. 18.6 . Matt. 20.15 . Rom. 11.35 . Rom. 11.34 . Rom 11 22. Rom. 9.18.22 , 23. Ro● . 11.33 . Rom. 2.5 . Ezech. 18.25.29.30 . Dan. 4.32 . Rev. 4.11 . Gen. 17.11 . Rom. 4.11 . Act. 2.38 . Gal. 3.27 . Mat. 26.26 , 27 , 28. Aug. de Symb. ad Cathe●a . Aug. de doctrin . Christi lib. 3. cap. 9. Ambr. lib. 1. de Sacram. cap. 1. Bessar . de Sacr. Eucharist . Act. 8.17 . Act. 19.6 . Ioh. 20 . 2● . Bellar de Poenit. lib. 1. cap. 10. 2. Cor 5.18 , 19 , 20. Rom. 1.16 . 1. Cor. 1.21 . Mark. 1.4 . Act. 2. ●8 . Mat. 26.28 . ● . Co●●7 . 7 . Mat. 19.10 , 11 , 12. Bellarm. de matr . lib. 1. cap. 6. 1. Cor. 7.2 . Ephes 5.32 . Ephes. 5.32 . Caietan . in Eph. 5. 1. Tim. 2.8 . 1. Cor. 10.16 ▪ Rom. 4.11 . Mar 6.13 . Mar. 16.15 , 16 , 17 , 18 , 19 , 20. Mar. 6.13 . Iam. 5.14 , 15 , 16. 1. Cor. 12.30 . Mar. 6 . 1● . Ioh. 1.29 . Ioh. 1.17 . Heb. 9.28 . Heb 1.3 . Rev. 1.5 . Ephes 5.26 . Tit. 3.5 . 1. Cor. 12.11 . Ioh. 3.6 , 7 , 8. Gal. 5.22.23 , 24 25 , 26. Mat. 3.11 . Man gives water : but God gives the holy Ghost : saith H●erome upon Esay 14. Graces is not from the nature of the water , but ●rom the presence of the spirit , saith Basil. lib. de spiritu sanct . ca. 15. 1. Pet. 3 21. There is one water of the Sacrament an other of the Spirit : The water of the Sacrament , is visible : the water of the S●irit is invisible : That washeth the bodie , and signifieth what is done in the soule : By this , the soule is clensed and healed , saith Aug. Tract . 6. in Epist Ioh. 1. Cor. 11.29 . Heb. 9 25 , 26.28 . Heb. 10.14 . Heb. 9.22 . Heb. 5.5 , 6 ▪ 9 , 10. Heb. 5.5 , 6.10 . Heb. 7.15 , 16 , 17. Heb 7.23.24 . Heb. 7.20 , 21 , 22 , 23. Ver. 24. Vocatur Sacrificium & oblatio , quia memoria est & represen●atio veri Sacrificii & sanctae Immolationis factae in ara Crucis . Lomb. lib 4. dist . 12. Euseb. Demonstr . Evang. lib. 1. cap. 10. August . octog . trium quaest . 61. Theoph. in Heb. ●● . Chrys●st . hom . 17. ad Hebr. Gen. 14.18 . Ioseph . Antiquit. lib. 1. cap. 10. Petrus Comest . hist. Shil . in Gen. 45. Heb. 7.1 , 2 , 3. Rom. 12.1 . Rev. 1.6 . 1. Pet. 2.9 . 1. Pet. 2 5. Rom. 17.1 . Heb. 13.15 . Psal. 141.2 . Psal. 4.5 . Heb. 13.16 . Rom. 12 . 1● ▪ Mal. 1.11 . Rev. 1.6 . 1. Pet. 2.5.9 . Exhort . ad Castitatem . Let a man so esteeme of us ( saith S. Paul ) as of the Ministers of Christ. 1. Cor. 4. ● . So that the terme of a Minister of Christ , or of the Gospel , is to be reverenced , and not to be scornfully , or skoffingly mentioned , as it is by sundry in the Papacie ▪ Mat. 26.27 , 28. Mar. 14.23 , 24. Luk. 22.20 . 1. Cor. 11.25 . Tertul cont . Mar. lib. 4 August . in Psal. 3. & cont . Adimantum manichaeum cap. 12. Ioh. 6 53 , 54 ▪ 55.56 . August . de doct . Christ. lib. 3. c. 16. in Ioh. 6. tract . 26. & tract . 25. August de doct . Christ. lib 3. c. 16 Aug. in Psal 98. Ioh. 6 . 5● . Ioh. 6.33.35.48 5● , 51.58 ▪ Ioh. 6.54 . Ioh. 6.40 . Ioh. 6.47 . Ioh. 6.56 . Ephes 3.17 . 1. Cor ▪ 6.17 . 1. Cor. 10.1 , ● , ● 4. Ioh. 6.54 . 1. Cor 11.27 . Lyra. in Psal. 110. Gen. 17.13 . Gen 12.13 . Gen. 17.1 , 2 , 3 , 4. &c. Exod. 12.11 . Mat. 26.17 . Mat. 26 17. Tit. 3. ● . Mat. 22.27.28 . Mar. 14.23 , 24. Ioh. 15.1 . Ioh. 6.58 . Ioh. 2.1 , 2 , 3 , 4 , 5. Exod. 4.1 , 2 , 3. 1. Cor. 11.26 , 27 , 28. Heb 2 17. Au●ust . in Ioh. Tra●t . 3● . & Ep. 57. ad Bar●an . Matt 2● . 6 . Christus est ubique per id quod Deus est : In coelo autē per id quod homo est . August Epist. 57. ad Dardan . Caro Christi , quando in terra fuit , non fuit in coelo : & nunc quia in coelo est , non est utique in terra Vigil . cont . Eutich . lib. 1. Iere 23 24. 1. King. 8.27 . Matt. 26.11 . Matt. 28 . 2● . Io● . ●● . 7 . Ioh. 16.28 . Ioh. 17.11 . Act. 5.22 . Ioh. 17.11 . Act. 3.22 . Ioh. 3.13 . 1. Ioh. 4.3 . Matt. 24.24 . Sacerdos est creator creatoris sui : Qui creavit vos , dedit vobis creare se. Stella Cl●●icorū . Serm. 〈…〉 . 1. Tim. 4 4 , 5. Ambros. de Sacram . lib. 4. cap ▪ ● Ambros de ijs qui M●ster . ca. 9. Chrysost. ad Casarium in Mat. hom . 15. Theod. dialog . 1.2 . G●las . cont . E●●tych . August . in Ioh. tract . 26. & tract . 50. & tract . 25. Ambros. in Psal. ● ▪ ●3 . Ci●er . de Nat. Deorum . Mat 26.27 . 1. Cor. 11.26.27 28 , 29 , 30 , 31. Concil Const. sess . 13. Comperimus de consecra . dist . 2. 1. Cor. 10.17 . 1. Cor. 11.20 , 21 , 22 , 23 , 24 , 25 &c. Chrysost. homil . 3. in Eph. Notes for div A12211-e67640 Plggh. hierar . lib. 1. cap 2 3 4. Cusan . Epist. 2. ad Bohemos . Confess . Patrocen●ens . cap. 15. Ephe 5 23 , 24. Rev. 17.18 . Ioh. ●● ▪ 27 , 18. Matt. 28.20 . 2. Thess. 1.7 , 8 , 9 , 10. Rev. 17.1 . Verse 2. Verse 4. Rev. 17. v. 18. Rev. 17. ver . 9. Geor● 〈…〉 lib. 5. de ●●ng lat . calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eleg ▪ 10. lib. 3. Bellarmine him●selfe lib. 3. de Pont. Rom. cap. 13. confesseth per Meretricē intelligi Romā , that by the whore of Babylon Rome is understood . & lib. 2. c. 2. & Lessius pag. 73. & 82. & Riber . in Apoc. 14 n. 27.28.29.30 . & Viegas in Apoc. 17 comment . 1. sect . 3. Maluenda de Antich . lib. 4. c. 3. &c. Rom. 1.7 ▪ 2. 〈◊〉 ▪ 3 &c. Esa. 1.21 . Rev. 17. ● . Rev. 17.3 ▪ Rev. 17.3.7 . Rev. 17 9. These five , doth Livy thus reckon , initio libri sexti And Messala Corvinus lib. de progen . August . Caesar . And C●●nelius Tacitus , Annaliū initio , lib. 1. And Onuphrius also praefat 〈…〉 Fast. lib. 〈…〉 Augustinum . R●v . 17.10 . 2. Pet. 3.8 , 9. Psal. 90.14 . Rev. 17.12.16 , 17. Rev. 17.11 . Rev. 17.3.7.8.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Is octavus est . s. Rex . hee is the eight , that is , the eight King , or the eight head . Bellarm. de Rom pont . lib. 5. ca. 1. Bellarm. de Rom. pont . lib. 5. cap ▪ 6. Rev. 17 3·7 . Rev. 17.8 . Bellarm. de Rom. pont . lib. 2. c. 2. Less . pag. 72. Rib. in Apoc. 14.11.27 , 28 , 29 , 30. V●●g . in Apoc. 17 com . 1. sec. 3. M●luend . de Anti●h . lib. 4. c. 3. Rev. 1● . 5 . 2. Thes. 2.7 . &c. Rev. 18.11 , 12 , 13. &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Pet 2 . 1.2·3 . Claud. Espenc . in Tit. 1. 1. Pet. ● . 3 . 2. Cor. 1.24 . Rev 18.15 . Rev. 14.8 . Rev. 17.2 . Rev. 13.16 . De Pet. & Paul. S●r●● . 1. Rev. 18.14.21 , 22 , 23. Suarez . lib. 5. cap. 7. nu . 11. & cap. 21. nu . 6. Rev. 11.15 . Rev. 17.1 . Aug. de doctrin . Christiana lib. 3. cap. 9. & 10. & 16. Ioh. 4.24 . Ioh. 1.18 . Iere. 23.24 . 1. Kin 8.27 . Rom. 1.22.23 . Esay 44.7 . Esay 46.5 . Esay 44.9 . Esay 44.11 . Act. 7 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tertull. lib. de Idolat . cap. 3. Exod. 20.4 . Deut. 4.12 , 13 , 14 , 15 , 16 , 17 , 18 Theod in Deu● . quaest . 1. August Ep. 119. ad Iannar . Col. 2.23 . Abulens . in Deut. 4. Ambr. Epist. 31. ad Valentinian . Ioh. 4.24 . Exod. 32.1 , 2 , 3 , 4. &c. Exod. 2●●● . Psal. 106.20 . Nehem. 9.18 . Exo● ▪ 32.4 , 5. Ferus the Iesuite confesseth and teacheth , that the Israelites intended to worship the 〈◊〉 God , in the Calfe which Aaron made , & sheweth his reasons for it , upon Act. 17. Exod. 32.7.30 , 31. Exod. 32.10 , 11 12. &c. In the two Calves likewise made by Ieroboam ( in 1. Kin. 12.28 . ) was the true God also intended to be worshipped : as Iosephus himselfe testifieth . Antiquit. Iud. li. 8. c. 3. and yet was it Idolatry for all that . Clem. Recog . ad ●ac . lib. 5. August . in Psal 113. concion . 2. Peres . de Tred . part . 3. Rom. 1 . 2● , 21 , 22 , 23. &c. Act. 17.23 . &c. Rom. 10.14 . Luk. 11.2 . Mat. 6.9 . Psal. 50.15 . Psal. 32.6 . Psal. 73.25 . Psal. 62.5 , 6 , 7 , 8 Epiphan . haeres . 79. Esay 42.8 . 1. King. 8. ●● . August . de vera Relig. cap. 55. Cyril . cont . Iulian . lib. 6. Colos. 2.18 . Theodo . in Colos. 2.18 . Aug. ad quod vult Deum , haer . 39. Epiphan . haeres . 38. Aug. in Psal. 96. Rev. 19.10 . Rev. 22.8 , 9. 1. Thes. 1.9 . Rom. 1.9 . Act. 20.19 . Mat. 4.10 . 1. Sam. 7.3 . 1. Ioh. 2.1 . Rom. 8.34 . Heb 7.25 . Heb. 9.15 . 1. Tim. 2.5 . Ioh. 16.23 . Ephes. 3.12 . Heb. 4.16 . Heb. 10.19 . This reason was also alledged in S. Ambrose time , but he likewise answereth it : in Epist. ad Rom. cap. 1. Ioh. 15.13 , 14 , 15. ● . Pet. 2.24 . 2. Cor. 5.21 . Gal. 3.10.13 . August . de spirit . & anima cap. 26. Rom. 1. ● . 10 . 1. Thes 5.25 . Iam. 5.26 . 2. Chr. 6.30 . Bellar. lib. de Imag. cap. 21. Azor. instit . mor. part 1. lib. 9. cap. 6. § tot● haec . Tho Aquin. Sum. par . 3. quaest . 25. art . 3. Aug. hares . 7. Exod 20.4 , 5. Matth. 4.10 . Lib. 7. epist. 119. & lib. 9. epist. 9. Ado● . Chron ▪ in Ann. 795. Abbas usperg in Ann 793. Hincmar . Remens . lib. 20. cont . Episc . landanens . Matth. Westmonaster . hist. in Ann. 793. &c. Epiphan . Epist. ad Iohan. Hiero. Concil . Eliber . can . 36. The Aquin. par . 3. Summ. quaest . 25. art . 4. Gal. 3.1 . Num. 21.8.9 . 2. King 18.4 . Ambr. de Obitu Theodosij . Rhem. Annot. upon Rom. 10.14 . Ruffinus in Symbolum . Euseb. Emiss . de Symb. hom . 2. Primas . com . Gal. 3. Cypr. de duplici Martyrio . Iere. 17.5 . Philem. ver . 5. Ephe. 1.15 . Coloss. 1. ● . Rev. 17.6 . Papists , if anie of them die in defence of the Pope , or Popish religion , be therein no Martyrs of Christ , but of Antichrist . Rev. 17.1 , 2 , 3 , 4 , 5 , 6 , 7.8 . &c. 2. Thes 2.3 , 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11 , 12. 2. Thes. 2.7 . Mysticam Iniquitatem ▪ id est Pietatis nomine palliatam : ut velint haberi ministri Christi qui sunt pseudapostoli Glossa . ordin . in 2. Thes. 2 Dicitur Mysterium , quia videtur occultum : Quia tales operarii ostendunt se velut Ministros aut samulos Christi , cum revera sint Ministri Antichristi . Anselm . in 2. Thes. 2. 2. Thes. 2.7 . 2. Thes. 2.9 . Chrysost. in 2. Thes. 2. August . de Civit . Dei ▪ lib. 20. cap. 19. & d●●nitat . Eccl. ca. 16 Rev 16.14 . 2. Thes. 2.9 . In his Booke concerning Antichrist , in English , and also in his latin booke . Nicho. Lyran. in Dan. 14. Alexander de Hale● . in 4. sent . q 53. Gabriel . Biel in Can. miss . lect . 49 Iren lib. 1. cap. 9. Mar. 16.20 . Aug de Civit. dei lib. 22. cap. 8. 2. Thes· 2. ● 1. Cor. 3.16 , 17. 2 Cor. 6.16 . Ephes 2 21. Rev. 3.12 . Hieronym ad Algas . quaest . 11. Hieronym . ad Marcell . Orig. tract . 29. in Matth. Hieron . in Dan. 9 Chrysost. orat . 2. con● . Iudaeos . Naz. orat . 2. con . Julian . Theo. lib. 3. c. 20. Socrat. li. 3. c. 20. Sozom. lib. 5. cap. ult . Ruffin . lib. 1. cap. 37 , 38.39 . Chrysost. in 2. Thes ▪ 2. Oecumen . in 2. Thes. 2. Theophi . in 2. Thes. 2. Dei templum appellavit Ecclesias , in quibus primam ●edem a●●piet . Theod. in 2. Thes. 2. 2. Thes. 2.4 . Hier. in Dan. 11. Simulabit se ducem Faederis hoc est , Legis & Testamenti Dei. Duo usurpabit Testamenta . Primas . & glos . ordin . in Rev. 13 11. 1. Ioh. 2.18.22 . 2 Ioh. ver 7. & 1. Ioh. 4.3 . Hillar . ad Auxe●tium ▪ In explicat . super Matth. ad Euseb . lib. 4. cap. 24. Cassand . Consult . ar● ▪ 21. Breviar . Rom. & Offic. B. Mar. refor . Missal . Parisiens ▪ Deut. 18.18.19 Act. 3.22.23 . Matt. 17.5 . Dist 19. cap. Si Romanorum . Contr● . Lutheri conclus . de potestate Papae . Eck. de Ecclesia . 2. Thess. 2.4 . Psal 82.1.6.7 . Exod 7.1 ▪ Exod. 22.28 . 1. Pet. 2.13 , 14. Rom. 13.1 . &c. Tit. 3.1 . Hieron . in Epita . Paul● . Euseb. lib. 10. cap. ● . Leo , Epist. 12. & 17. Sozom. lib , 1. cap. 17. A●then . Consti . T●t . 15. Rom. 1● . 1 . Cae. Extravag . de maiorit . Et obed . C. 5. & seg . extr de Translat . Epis● . Gregor . lib. 4. Epist. 30. Lib. 4. Epist. 32. & 36. Ad Eulog . Gratian dist . 99. pr●● . sed . Mat. 16.15 , 16 , 17 , 18 , 19. Ioh. 6.67 ▪ 68. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theoph. in Luc. 21. & , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euseb. lib. 2. cap. 14. Petrus , pro omnibus dixit , & cum omnibus accepit . Orig. Tract . 1. in Mat. Origen . in Ma● . Tract . 1. Cyprian . de simplicit . Pr●lat . August . in Ioh. tract . 124. August . in Ioh. tract . 50. Hiero. cont . Iovinian . lib. 1. Beda upon Mat. 16. Haymo . in his Homily , upon the feast of Peter and Paul. ● Cor. 3.11 . 1. Cor. 10.4 . Mat. 7.24 . Aug. in Mat. Serm 13. de verbi● Domini . Matth. 10.2 . Ambr. in 2. Cor. 12. Petrus in Apostolorum ordine primus , in Christi amore promptissimus , Petrus respondet pro omnibus ▪ Aug. de verb. Dom. ser. 13. cap. 1. Vt Plat● princeps Philosophorum ita Petrus Apostolorum ●uit . Hironym . advers . Pelag. lib. 1. Luk 22.24 , 25 , 26. Cyprian . de simplicit . Praelat . Cyprian . ad Quirin , in Act. 2. Ephes. 2.20 . Rev. ●1 . 14 . Hieronym . ad Iovinian . lib. 1. cap. 14. Luk. 22.31 , 32. Satanas expetivit vos ▪ ut cribraret sicut triticum : Ego autem rogavi pro te &c. Beda . in Luk. 22. Chrysost. in Ioh. homil . 72. Chrysost. in Mat. homil . 83. Ibidem Paulo aute . Luke 7.41.42.43.47 . Cyrill . in Ioh. lib. 12. cap. 46. Aug. tract . 123. in Ioh. Chrysost. hom . 87. 〈◊〉 Ioh. Basil. de so . lib. visa cap. 23. Aug. de ag●ne Christi cap 30. Ambr. de dignit . Sacerd. cap. 2. Matt 28.19 20. Mar. 16.15.16 . Matth. 16.19 . Matt. 18.17 . Rev. 13.1 . T it 3.1 . 1. Pet. 2.13 . 2. Thess 3.14 . De poenit . d 5. in poenitent . gloss . Super. 5. de poenit . & remiss C. omnes utriusque . Rhenan . Annot. ad Tertul. de poenit . Erasmus annot . ad Hiero. de obit . Fabiol . Socrat. li. 5. c. 10. Sozom. li. 7. c. 16. Tripart . Hist. lib. 9. c. 35. Niceph. lib. 12. c. 28. Mat. 3.6 . Act. 19.18 . Iam. 5.16 . Caietan . upon Ioh. 20. 2. Thess. 2.4 . Distinct. 21. & dist 96 C satu evidenser . Christoph Marcell . in Concil . la. ●eran . sess . 4. In the glosse of the Extravant . cum inter . In archa triumphali . Impress . Lugduni . in Anno 1555. 2. Thes. 2 5 ▪ 6 , 7 , 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tertul. de resur ▪ carnis . Chrysost. in 2. Thess. 2. Aug. de Civit. Dei. li. 20 c 19. Hicronym ad Algas . quaest . 11. Cyrill . Catech. 15. Primasius , Theophilact , Ambr. in 2. Thes. 2. Rev. 17.18 . ● . Thes. 2.9.10 . Esp. 2 Tim. 4. digr . 21. Can. loc . lib. 11. cap. 6. Caiet . opusc . de concep . Vir. c. 1. Deut. 13.1 , 2 , 3 , 4 , 5. 2 Thes. 2.9 . 2. Thess. 1.10.11.12 . 2. Thess. 2.10.11 , 12. Rev. 14.9.10 , 11. 2. Thess. 2.8 . Heb. 4.12 ▪ 2. Cor. 10.4 5. Rev. 10.5 , 6 , 7 , 8 , 9 , 10 , 11. Rev 10.2 . ● , 9 , 10 , 11. Rev. 14.6 . Rev. 10.11 . Bellarm. in his fift Demonstration touching Antichrist . Dan. 8.14.15 . Hieronym ▪ in Dan. cap. 8. Bellarm. in his sixt Demonstration touching Antichrist . Matth 24.36 . Mat. 13.32 . Ezech. 4.6 . Numb . 14 34. Dan. 10 2.3 . Levit. 25.8 . Dan 9.24 . Act. 1.17 . Rhem upon Rev. 20.2 . Beda upon Rev. 12. Ambrosius Ausbertus upon this place . Rupertus upon this place . Haymo upon this place . Rev. 11.2 , 3 , 4 , 5 , 6 , 7. &c. In Mal. 4. Ad Marcellam . Areth. in Apoc. 11. Victorin . in Apoc . 11. Hillar in Matth. can 20. Deut. 19.15 . Ioh. 8.17 . Matt. 18.16 . Exod. 7.20.21 . &c. 2. King. 1.9.10 , 11 , 12. Iam. 5.17 . Luk. 4.25 . Ios. Scaliger . lib. de emend . temp . Rev. 11.2 . Rev. 3.9 . Areth. in Apoc. Rev. 17.10 . He●ten . praefat . ad Comment . Arethae , in Apoc. 1. Ioh. 2.18 . 2. Ioh. 7. 1. Ioh. 4.3 . 2. Thess. 2.7 . Verse 8. Dan. 7 3 , 4 , 5 , 6 , 7. Rev. 13. Rev. 17. Dan. 8.20 . Dan. 8.21 . Rev. 13. Rev. 17. Rhemists in their Annotat. upon Rev. 17.9 . Rev. 20.2 , 3 , 4 , 5 , 6. &c. 1. Ioh. 2.18 . 2. Ioh. 7. Matt. 24.24 . 2. Thess. 2.3.7 . 2. Thess. 2.7 . 1. Ioh. 2.18 . 1. Ioh. 4.3 . 2. Ioh. 7. 2. Thess. 2.8 . Theod. in 2. Thess. 2. Dan. 7.3.17.23 . Rev. 13.1 . Rev. 17. verses 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11 , 12. &c. Rev. 17.9 , 10. Rev. 17.10 . 2. Pet. 3.8 . Rev. 17.12 , 13 , 14 , 15 , 16 , 17 , 18. Rev. 17.8 . Rev. 17.10 . Rev. 13.3.4 . Rev. 13.3.4 . Rev. 17.8 . Rev. 17.11 . In the vulgar Latin translation , it is : Ipsa octava est : as though Eight Beasts had bin there mentioned : which is a most manifest-false Translation . Rev. 17.8 . & 11.7 . Rev. 13.11 , 12 , 13 , 14. &c. Rev. 16.13 . Rev. 19.19 , 20. Rev. 20.10 . Rev. 19 20. Rev. 10.7 . Rev. 11.15 . &c. The chiefe drift & scope of the Revelation , touching things future in the Church . Rev. 8.6 , 7 , 8. &c. Rev. 9.1.2.3.4 , 5. &c. Rev. 9.13 . &c. Rev. 10.2.10.11 . Rev. 11.1.2.3.4 ▪ 5. &c. Rev. 11.15 . &c. Rev. 12.1.2.3.4 . &c. Gal. 4.19 . Rev. 14.1.2.3 . &c. Rev. 15.1.2.3 . &c. Rev 17.3.7.8.11 . Rev. 13.11 . Rev. 13.3 . Verse 12. Verse 14. Rev. 17.8.11 . Rev. 19.20 . Rev. 16.13.14 . Rev. 20.10 . Rev. 16 . 1● . Rev. 19.20 . Rev. 17.1 , 2 , 3 , 4 &c. Bellar. lib. 3. de pont . Rom. c. 10. Rev. 13.11 . Lyra in Apo. 13. Primas . ibidem . August in Apoc . Hom. 11. Annal. Bo●or . lib. 4. Rev. 12 9. and Rev. 20.2 . Luk. 4.5.6 . Epist. ded . Antic . ad Gregor . 13. praef●● . Capistr . De Maior . C. unam Sanctam . Extra de Statut. Regular . pericul . in Glossa . Concil . Lateran . sub Leone 10. Sess. 10. 1. Tim 4 1.2 , 3 , 4 , 5. Rev. 13.19 . Bellar. cap. 15. de miraculis Antichristi . A●●onin . Sum. part . 3. cap. 5. Rev. 13.12 . Rev. 13. verses 13 , 14 , 15. Aug. Stenchus , de Donatione Constantini . Blond . Rom. inst●ur . lib. 3. num . 16. &c. Bellar. cap. 15. de Miraculis Antichristi . Rev. 13 . 1● . Rev. 13.15 . Guil. Neubrig . rerum Angl. lib. 2. cap. 15. inter decreta Turonensis Concilij . Neubrig . lib. 3. cap. 3. & Decret . Greg. lib. 5. tit . 7. de haeret . cap. 8. Epist. mart . 5. Ext. de maior . & obe● . C. unam ● . Rev. 13.13 , 14. 2. Thess. 2.9 . Rev. 19.20 . Rev. 16.13 , 14. Matth. Paris Hist. in Angl. in Hen. 3. Dionys. Carth. in Apoc. 13. Rev. 13.13 . In Festival● quodam Anglico . De Sacram. Euchar . lib. 3. c. 8. Portifor sive Breviar . ad usum Ecclesiae Sarisburg in festo Thom● Cautuar . Aventin . Annal . Boiorum . li. ● Apud Aventin . An. Boio . l. 1 ▪ Onuphr . in vita Greg 7. col . 271.272 . Oth● Frising . Chronic. lib. 6. cap. 35. Gotfrid . Viterb . Chron part 17. Trithem . Chron. Hirsa●g . An. 1106. Avent . Ann. Boior . lib. 5. edit . Ingol●●ed . Ann. 1554. pag. 591. Avent . lib. 5.470 . Benno , in vita Hildebrandi . Paul. Bernried . in vita Greg. 7. pag. 20.22 . Rev. 13.13 . Areth. in Apoc. 13. Hieron . epist. ad Paulin. Epist. de 5. quast ▪ Marcell . 1. Kin. 18.21.22.23.24.25 . &c. 2. Kin. 1.9.10.11.12 . Rev. 17.3 . Rev. 13.16.17.18 . In fronte , per professionem : in manu , per operationem , Aug. de Civit. Dei lib. 20. cap. 9. Lyran. in Apoc. 13. Richard de S. Vict. in Apoc. lib 4. cap. 7. Apoc. 13.17 . Rev. 13.18 . Rev. 13.17 . Rev. 15.2 . Malcuth , which signifieth a Kingdome , in Hebrew , is of the feminine gender : wherwith therefore Romijth , doth fitly agree , being of the same gender . Irenaeus lib. 5.335 . De nomine Bestiae , omnes docent , tale futurum esse , ut ex literis constet , quae ad rationē numerorum , iuxta Graecae linguae morem redactae , numerum 666 contineant . Suarez lib. 5. cap. 19. n. 11. & 29. 1. Tim. 4.1 , 2 , 3 , 4 , 5. Aug. de haeres . ad quod vult Deum haeres . 46. 2. ●or . 7.7 . Mat. 19.11 , 12. 1. Cor. 7.9 . 1. Cor. 7.2 . Heb. 13.4 . August . de bono vidu●at . cap. 9. Cap 10. Epiphan . har . 61 1. Pet. 1.14.15 . 1. Cor. ● . 5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tertul. exhort . ad Cast. Clemen stromat lib. 3. 1 Cor. 9.5 . 1. Tim. 3.2.3 , 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11 , 12. &c. Tit. 1.5.6.7.8 . &c. 1. Tim. 3.12 . Chrysost. upon this place . Theod. upon his Text. Theophilact upon this Text. Hier. Commēt . upon Titus . Epiphan haeres . 63. Clemang . de stat . Eccles. pag. 47. & inde . Pag. 53. Pag 56. 1. Tim. 4.3 . Rom 14.17 . 1. Cor. 10 . 2● . Mat. 15.17 , 18 , 19 , 20. Mat. 15.11 . Rom. 14.17 . Iam. 4.12 . 1. Ioh. ● . 4 . Rev. 17.5 . &c. Rev. 18.4 . 1. Tim. 4 4 , 5. Mat ▪ 4 2. Luk. 4 2. Euseb. lib. 5. cap. 26. Dionys. Alex. Ep. ad Ba. Soc. lib. 5. c. 22. Soc. lib. 5. ca. 22. August . epist. 86 Tertull. advers . Psychico● cap. 2 ▪ Euseb. Eccles. hist. lib. 5. c. 18. Sozom. lib. 1. ca. ● . 11 . Tit. 1.13 . Coloss. 2.20.21.22.23 . Col. 1.20 21.22.23 . Matth. 15.9 . Tertull. advers . Psychicos cap. 2. & cap. 15. Ier. 35.14 . Rev. 18.4 . Num. 6.1.2.3.4 . &c. Statute 5. Eliz. cap. 5. 1. Tim. 4.1.2 . 1. Tim. 4.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. Tim. 4.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Tim. 3. ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 11.11 , 12 13 , 14 , 15 , 16 , 17 , 18 , 19 , 20. &c. Heb. ●7 . 25 . 2. Thes. 2.6.7 . Rev. 5.5 . Esa. 28.16 . 1. Pet 2.6 . Act. 4.11 . Psal. 118.22 . Mat. ●1 . 4● . Psal. 82.1.6 . Exod. 22.28 . Ioh. 10.34 35. Ioh. 10.34.35 . Deut. 17.14 ▪ ●8 19 , 20. 2. Kin. 11.12 2. Thes. 2.4 . Esai . 14 14. Gen. 3.5 . Rom. 9.5 . 2. Tess. 2 4. Pausan. Act. 25.21.25 . Optat. lib. 5. p. 85. Iren. lib. 3. c. 6. Anselm . in 2. Thess. 2. c. in canonem de constit . Conditori canonis omnis creatura subjicitur . Dec●us in Decret . de constit . C. Canonum . so . 5. n 14 Antonin . sum . p. 3. tit . 22. c. 5. Aug. Tr. ep . dedic . ad Ioan. 22. Felin . extr . de constitut . Statuta canonum & alij canonista apud Phil morn . myster . Iniquit . sub Ioan. 22. ●dit . in 8. pag 991. Greg. Halmburg . in appell . Sigism . Duc. Austr . Nichol. Egmundan apud . Bal. de vit . pont ▪ in Clem ▪ 8 in fine . C. Agrip. de vanit . scient . ex car . notensi . Clem. 6. in Bulla super An. 1350. Jub . Ba● . in vit . Clem. 6. Vid. etiā Myst. Iniquit . seu histor . Papatus sub Clem. 5. & 6. & Cor. Agri , ●de vanit . scient . obi . Morton . Apol. cathol . l. 1.249 . Heb. 1.4.5 . Psal. 96.5 . 1. Cor. 8.4 . 1. Cor. 10.20 . Psal. 82.1.6 . Exod. 22.28 . Act. 17.23 . Wisd. 15.17 . Act. 25.21.25 . Lib. Carem . 1. fol. 16. & lib. e● em . 3. sect 4. ca. 1. fol. 296. Lib. carem . 1. sect ▪ 12. c. 4. ● . 112 Lib. 1 ▪ sect . 12. c. 4. fol. 112 & fol 34. ●eno . Card. in vita Greg. 7. seu Hildebr . Cardinal . Cusan epist. 2. ad Bohem . Dist. 40. c. 51. papa . Eckins Enchir. loc . 1. de Eccles. Pist●rius Archim . cont . disp . 1. Mentz . 898 Pigh ▪ hier . Eccl. lib , 1. c. 2 , 3. & 4. Staplet . controv . 5. lib. 9. c. 14. Antonin . p. 3. ● . 22 ▪ c. 6. §. 2. De conces . pr●bend . cap. proposuit . decret . Greg. l. 3. tit . 8. cap. 4. vid. glos . Hostiens . in c. proposuit . de concess . praebend . num . 12. Bertach . repert . dictione papa . Henric. Doct. Magister sacr . pala . Card. Cusan . ep . 2. ad Bohem. p. 833 & ep ▪ 7.857 . Hosius de expresso Dei verbo . Bellar. de ●ont . Rom. lib. 3. c. 13. Ribera in Apoc. cap. 14. numb . 4● Vieg . in Apoc. 17. Com. 1. sect . 3. 2. Thes. 2.7.8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 2. Thes. 27. Avent . Annal. lib. 7. Lyran in 2. Thes. cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Thes. 2.8 . Rhem. Test. upon Rev. 17 9 Bellar. cap. 15. de miracu . Antichrist . 1. Ioh. 2.18 . 2. Thes. 2.3 , 4. Orig. in Math. tract . 30. 1. Pet. 1.11 . 1. Ioh. 4.3 . Cypr. epist. 75. Hier. in Matth. c. 24. & in Nahum . cap. 3. 1. Ioh. 2.18.19 . 2. Ioh. 7. 1. Ioh. 4 3. Aug de Civit. Dei l. 20. c. 29. Hillar contr . Auxentium . Iren. li. 3. cap 17. Origen . in Matt. Tract . 24. 2. Thess ▪ 2.7 . Chrysost. in 2. Thess. 2. Theod. in 2. Thess. 2. Greg. in Moral . lib. 33. cap. 26. August . in Apoc . hom . 11. Rev. 16.13 . Rev. 19.20 . Rev 20.10 . 2. Thess. 2.4 . Hieronym . in Dan. 11. A difference Betweene unchristian and Antichristian people , is ever to be observed . 2. Thess. 2.9 . 2. Thess. 2.4 . 1. Tim 4.1 2 ▪ 3.4.5 . 2. Thess. 2.3 . Ioh. 17.12 . Rev 9.11 . 2. Thess. 2.10 . Rev. 19.20 . Rev. 20.10 . Rev. 14.9.10.11 . 1. Kin. 15.30 . 1. Kin. 16 30.31 . &c. Iam. 2.19 . Mar. 1.24 . Luke 4.34 . Act. 19.15 . Prov. 15.8 . Sleid. Comment . Christoph. Massaeut in Chron. Anno 1515. Notes for div A12211-e103890 Ier. 23.28 . 2. Cor. 6.14.15.16 . 2. Cor. 11.13.14.15 . Rev. 1● . 13.17 . Rev. 17.2 . Rev 18.3 . Rev. 14.8 . Rev. 17.16 . Rev. 18.1.2.3.4.5.6.7.8.9 . &c. 2. Thess. 2.8 . Fitzherb . not . brev . fol. 269. 10 H. 7. fol. 17. Apolog. part . 1. cap. 12. pag. 81 , 82. & cap. 8. pa. 47. Apolog part . 1. cap. 13. pag. ●9 . Rev. 18.4 . Rev. 17.5 . Gal. 4.26 . Notes for div A12211-e105340 a Luk. 16.31 . b 2 ▪ Thess. 2.10 , 11. c Ephes. 5.17 . d Rom. 12.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e 1. Cor. 4.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f Scrutamini legem , in quâ voluntas ejus continetur . Sedul . in Ephes. 5. g Plus vult sapere , qui illa scrutatur qu●e Lex non dicit . Id. in Rom. 12. h Proptereà errant , quia scripturas ne sciunt : & quia scripturas ignorant , consequenter nesciunt virtutem Dei , hoc est , Christum , qui est Dei virtus & Dei sapientia . Claud. in Matth. lib. 3. i Hoc , quia de scripturis non habet authoritatem , eâdem facilitate contemnitur quâ probatur . Id. ib. k Tantùm ea qua● in Propheticis , Evangelicis & Apostolicis literis discere poterant , pietatis & castitatis opera diligenter observantes . Bed. lib. 3. histor ecclesiast . cap. 4. l In tantum autem vita illius á nostri temporis segniciâ distabat ; ut omnes qui cum eo incedebant , sive adtonsi sive laici , meditari deberent , id est , aut legendis Scripturis aut Psalmis discendis operam dare . Id. ibid. cap 5. m Bonis semper moribus delectatur & consentit ; & assiduis scripturarum meditationibus & eloquiis animam vegetat . Patric . de abusionibus saculi , cap 5. de Pudi●itiâ . n Columban . in Mon●stichis ; & in epistolà ad Hunaldum . o Successit Ecgfrido in regnum Altfrit , vir in scripturis doctissimus . Bed. lib. 4. hist. cap. 26. p Ab ipso tempore pu●ritiae suae curam non modicam lectionibus sacris , simul & monasticis exhibebat disciplinis . Bed. lib. 3. hist. cap. 19. q A pucrili aetate magnum habet studium sacras discere literas . Tom. 4. Antiqu. lect . Henr. Canis . pag. 642. r Davidicis psalmorum melodiis , & sanctorum Evangeliorum mellifluis lectionibus , atque caeteris divinis exercitationibus . Bonifac. in Vitâ Livini . s Tantum in eius pectore divinarum thesauri scripturarum conditi tenebantur ; ut intra adolescentiae aetatem detentus , Psalmorum librum elimato sermone exponeret . Ionas , in Vitâ Columbani , cap. 2. t B Burgundofora monasterium quod Euoriacas appellatur , &c. secundùm regulam S. Columbani instituit . Id. in Vitâ Burgundof . u Cùm ●am in extremis posita posceret per successiones noctium lumen coram se accendi , & sacrae lectionis praeconia ante se legi , &c. Id. ib. x Hebraicam veritatem . Sedul . in Gal. 3. & Hebr. 7. y Non , ut malé in Latinis codicibus , corrumpit . Sedul . in Gal. 5. z Instruat ; sive , ut meliùs habetur in Graeco , perficiat in spiritu lenitatis . Claud. in Gal. 6. a Absit á te Domine : vel , ut meliùs habetur in Graeco ; Propitius esto tibi , Domine . Id. lib. 2. comment . in Matth. Habetur MS. Romae in Bibliothecâ Vallicellanâ & Cantabrigia in Bibliothec. Colleg . Benedict . & Aula Pembrochianae . b Praescitam & praedestinatam immobili consilio creaturam , ad se laudandum , & ex se & in se & per se beate vivendū . S. Gallus in serm . habit . Constant. c Praedestinatione scilicèt aeternâ , non creatione temporariâ , sed vocatione gratuitâ , vel indebitâ gratiâ . Id. ib. d Miseretur magnâ bonitate , & obdurat nullâ iniquitate : ut neque liberatus de suis meritis glorietur , neque damnatus nisi de suis meritis conqueratur . Sola enim gratia redemptos discernit á perditis ; quos in unam perditionis concreaverat massam , ab origine ducta caussa communi Sedul . in Rom. 9. e Videt universum genus humanum tam justo judicio divinoque in apostaticâ radice damnatū ; ut etiamsi nullus inde liberaretur , nemo recte posset Dei vituperare justitiam : & qui liberantur , sic oportuisse liberari , ut ex pluribus non liberatis , atque damnatione justissimâ de●elictis , ostenderetur quid meruisset universa conspersio . quòd etiam justos debitum judicium Dei damnaret , nisi in ejus debitū miscricordia subveniret : ut volentium dei suis meritis gloriari , omne os obstruatur ; & qui gloriatur , in Domino glorietur . Id. ibid. f Libero arbitrio malé utens homo , & se perdidit , & ipsum . Sicut enim qui se occidit , utique vivendo se occidit , sed se occidendo non vivit , neque seipsum poterit resuscitare cùm occiderit : ita cùm libero arbitrio peccaretur , victore peccato amissum est & liberū arbitrium . á quo enim quis devictus est , huic & servus addictus est . sed ad bene faciendum ista libertas unde erit homini addicto & vendito , nisi redimat , cujus illa vox est ; Si vos Filius liberaverit , veré liberi eritis ? Id. ib. g Quòd ab adolescentiâ mens hominū apposita sit ad malitiam : non est enim homo qui non peccet . Id. in Ephes. 2. h Quid habes ex ●eipso nisi peccatum ? Id. in 1. Cor. 4. i Deus author est omnium bonorum , hoc est , & naturae bonae , & voluntatis bonae ; quam nisi Deus in illo operetur , non facit homo . quia praeparatur voluntas á Domino in homine bona ; ut faciat Deo donante , quod á seipso facere non poterat per liberi arbitrii voluntatē . Claud. lib. 1. in Matth. k Praecedit bona voluntas hominis multa Dei dona , sed non omnia : quae autem non praecedit ipsa , in eis est & ipsa . Nam utrumque legitur in sanctis eloquiis ; & misericordia eius praveniet me , & misericordia eius subsequetur me : nolentē praev●●it ut velit , volentem subsequitur , ne frustrà velit . Cur enim admonemur petere ut accipiamus ; nisi ut ab illo fiat quod volumus , á quo factum est ut velimus ? Sedul . in Rom. 9. l Non ergo lex data est , ut peccatum auferret , sed ut sub peccato omnia concluderet . Lex enim ostendebat esse peccatum , quod illi per consuetudinem caecati possent putare justitiam : ut hoc modo humiliati cognoscerent non in suâ manu esse salutem suam , sed in manu mediatoris . Id. in Gal 3. m Non remissio , nec ablatio peccatorum , sed cognitio . Id. in Rom. 3. n Lex , quae per Moysen data est , tantùm peccata ostendit , non abstulit Claud. in Gal. 2. Perque illam legem morbos ostendentem non auferentem , etiam praevaricationis crimine contrita superbia est . Id. in Gal. 3. o Lex non donat peccata , sed damnat . Sedul . in Rom. 4. p Dominus Deus imposuerat non justitiae servientibus sed peccato : justam scilicèt legem iniustis hominibus dando , ad demonstranda peccata eorū , non auferenda . Non enim aufert peccata nisi gratia fidei quae per dilectionem operatur . Claud in argument . epist. ad Galat. q Gratis nobis donantur peccata . Sedul . in Gal. 1. A morte redemptis gratis peccata dimittuntur . Id. in Ephes. 1. r Absque operum merito , & peccata nobis concessa sunt pristina , & pax indul●a post veniam . Claud. in Gal. 1. s Gratiâ estis salvati per fidem , id est , non per opera Sedul . in Ephes. 2. t Non in propriâ iustitiâ , vel doctrinâ , sed in fide crucis , per quam mihi omnia peccata dimissa sunt . Sedul . & Claud. in Gal. 6. u Abiecta & irrita gratia est , si mihi sola non sufficit . Sedul . in Gal. 2. x Christum vilem habetis , dum putatis eum vobis non sufficere ad salutē . Id. in Gal. 3. y Disposuit Deus propitium se futurum esse humano generi , si credant in sanguine eius se esse liberandos . Id. in Rom. 3. z Vita corporis anima , vita animae fides est . Id. in Hebr. 10. a In fide vivo filii Dei , id est , in solâ fide , qui nihil debeo legi . Id. in Gal. 2. b Perfectionem legis habet , qui credit in Christo. Cùm enim nullus iustificaretur ex lege , quia nemo implebat legem , nisi qui speraret in promissionem Christi : fides posita est , quae cederet pro perfectione legis ; ut in omnibus praetermissis fides satisfaceret pro totâ lege . Id. in Rom. 10. c Non nostra , non in nobis , sed in Christo , quasi membra in capite . Id in 2 Cor. 5. d Fides , dimissis per gratiam peccatis , omnes credentes filios efficit Abrahae . Id. in Rom 4. e Iustum fuerat , ut quo modo Abraham credens ex gentibus per solam fidem iustificatus est ; ita caeteri fidem eius imitantes salvarentur . Id. in Rom. f Per adoptionem efficimur filii Dei , credendo in Filiū Dei. Claud. lib. 1. in Matth. g Testimoniū adoptionis , quòd habemus spiritum , per quem ita oramus : tantam enim arram non poterant , nisi filii accipere ▪ Sedul . in Rom. 8. h Ipse Moses distinxit inter utramque iustitiam , fidei scilicet atque factorum : quia altera operibus , altera solâ credulita●e iustificet accedentem ▪ Id. in Rom. 10. i Patriarchae & Prophetae non ex operibus legis , sed ex fide iustificati sunt . Id. in Gal. 2. k Ita praevaluit consuetudo peccandi , ut nemo iam perficiat legem : sicut Petrus Apostolus ait ; Qu●d neque nos neque patres nostri portare potuimus . Si qui veró iusti non erant maledicti ; non ex operibus legis , sed fidei gratiâ salvati sunt . Id. in Gal. 3. l Hoc contra illos agit , qui solam fidem posse sufficere dicunt . Sedul in Eph●s . 5 ▪ Non ergo sola ad vitam sufficit fides . Claud in Gal. 5. b● . Haec sententia illos revincit , qui solam fidem ad salutem animarum suarum sufficere arbitrantur . Id. ibid. in fine . m Gal. 5.6 . n Iam. 2.17 . o Si gentes fides sola non salvat , nec nos : quia ex operibus legis nemo iustificabitur . Claud. in Gal. 2. p Non quò legis op●ra contemnenda sint , & absque eis simplex fides adpetenda ; sed ipsa opera fide Christi adornentur . Scita est enim sapientis viri illa sententia ; non fidelem vivere ex iustitiâ , sed iustum ex fide . Id. in Gal. 3. q Gratis proposuit per solam fidem dimittere peccata . Sedul . in Rom ▪ 4. r Vt solâ fide salvarentur credentes . Id. in Gal. 3. s Per solam fidem Christi , quae per dilectionem operatur . Id. in Heb 6. t Haec fides cùm iustificata fuerit , tanquam radix imbre suscepto haeret in animae solo ; ut cùm per legem Dei excoli caeperit , rursùm in cam surgant rami , qui fructus operum ferant . Non ergo ex operibus radix iustitiae , sed ex radice iustitiae fructus operum crescit : illâ scilicèt radice iustitiae , cui Deus acceptam fert iustitiam sine operibus . Id. in Rom. 4. u Columban . in Monoslichis . x Pers. three Convers. part . 1. chap. 3. s●●t . 10. y Habet enim progeniē Scoticae gentis , de Britannorum viciniâ . Hieronym pro●●m●i● . 3. commentar . in Ierem. z Prosp. Aquitan . advers Collator . circa finem . a Blasphemia & stultiloquiū est dicere , esse hominem sine peccato : quod omnino non potest , nisi unus mediator Dei & hominum homo Christus Iesus , qui sine peccato est cōceptus & partus . Epist. Cler. Roman . apud Bedam , lib. 2. hist. cap. 19. b Quja , ( quod omnibus sapientibus patet , licèt haeretici contradicant ) nemo est , qui sine adtactu alicuius peccati vivere possit super terram . Claud. lib. 2. in Matth. c Nullus electus et ita magnus , quem Diabolus non audeat accusare : nisi illum solum , qui peccatum non fecit , qui & dicebat ; Nunc venit princeps huius mundi , & in me nihil invenit . Se●ul . in Rom. 8. d Non potest impleri . Id. in Rom. 7. e Non est qui faciat bonum , hoc est , perfectum & integrum bonum . Id. in Rom. 3. f Ad hoc nos elegit , ut essemus sancti & immaculati , in futurâ vitâ ; quoniam Ecclesia Christi non habebit maculam neque ●ugam Licèt etiam in praesenti vitâ iusti , & sancti , & immaculati , qu●●is non ex toto , tamen ex parte , non inconvenienter dici possunt Id in Ephes. 1. g Tunc erit iustus sine ullo omnino peccato , quando nulla lex erit in membris eius , repugnans legi mentis eius Claud. in Gal 5. h Non enim iam regnat peccatum in eorum mortali corpore ad obediendum desideriis eius : quamvis habitet in eodem mortali corpore peccatum , nondum extincto impetu consuetudinis naturalis , quâ mortaliter natisumus , & ex propriis vitae nostrae , cùm & nos ipsi peccando auximus quòd ab origine peccati humani damnationis trahebamus . Id. ibid. i Vocatione Dei , non merito facti Sedul . in Rom. 1. k Secundùm virtutem quae operatur in nobis ; non secundùm merita nostra . Id. in Ephes. 3. l Sciendum est , quia omne quod habent homines á Deo , gratia est : nihil enim ex debito habent . Id. in Rom. 16. m Nihil dignū inveniri vel cōparari ad futuram gloriam potest Id. in Rom. 8. n Qui de Purgatorio dubitat , Scotiam pergat , Purgatorium sancti ▪ Patricii intret , & de Purgatorii poenis ampliùs non dubitabit . Caesar. Heisterbach . Dialog . lib. 12. cap. 38. o Cuius loci fama , ita sparsim per omnes ▪ Europae partes volare visa est ; ut Caesarius celeberrimus auctor , de eo nihil dubitans sic scribat . Guil. Thyram , in Discurs . Panegyrie . de S. Patric . pag. 151. p Hem. Sal●●reyens . in lib. de Visione Oëul militis . MS. in publicâ Cantabrigiensi● academiae Bibliothec● ; & privatâ viri doctiss . M. Thoma Alani Oxoniensis ; & in Nigro libro Ecclesia S. Trinitat . Dublin . q De posteriori non minùs auctentica videtur auctoritas Geraldi Cambrensis , rerum Ibernicarum diligentissimi investigatoris , qui taliter loquitur . Thyr. Discurs . Panegyric . pag. 153. r De infernalibus namque reproborum poenis , & de verâ post mortem perpetuaque electorum vitâ vir sanctus cum gente incredulâ dum disputâsset : ut tanta , tam inusitata , tam inopinabilis retū novitas rudibus infidelium animis oculatâ fide certiùs imprimeretur : efficaci orationū instantiâ magnam & admirabilem utriusque rei notitiam , duraeque cervicis populo perutilem , meruit in terris obtinere . Giral . Cambrens . T●pograph . Hibern . distinct . 2. cap. 5. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Marcus Ephesius , in Gratorum Apolog. de igne Purgatori● ad Concil . Florentin . t Tria sunt sub omnipotentis Dei nutu habitacula : primū , imum , mediū . Quorum summum , regnum Dei vel regnū Coelorum dicitur , imum vocatur Infernus , medium Mundus praesens vel Orbis terrarum appellatur . Quorum extrema omnino sibi invicem sunt contraria , & nullâ sibi societate conjuncta : ( quae enim societas potest esse luci ad tenebras , et Christo ad Belial ? ) medium veró nonnullam habet similitudinem ad extrema . &c. Commixtio namque malorum simul & honorum in hoc mundo est . In regno autē Dei nulii mali sunt , sed omnes boni : at in Inferno nulli boni sunt , sed omnes mali . Et uterque locus ex medio suppletur . Hominū enim hujus mundi alii elevātur ad Coelū , alii trahuntur ad Infernū . Similes quippe similibus junguntur , id est , boni bonis , & mali malis ; justi homines justis angelis , transgressores homines transgressoribus angelis ; servi dei Deo , servi diaboli Diabolo . Benedicti vocantur ad regnū sibi paratū ab origine mundi : maledicti expellūtur in ignē aeternū , qui praeparatus est Diabolo & angelis ejus . Patrie de trib . habitac . MS. in Bibliotheâ Regiâ Iacobaeâ . u Custodit animā usque dum steterit ante tribunal Christi ; cui refert sua prout gesserit propria . Nec archangelus potest ducere ad vitam , usque dum judicaverit cam Dominus ; nec Z●bulus ad poenā traducere , nisi Dominus damnaverit eā . Synod . Hibern . in vet . cod . Canonū , titulorū 66. MS. in Bibliothecâ D. R●ber●i Cottoni . x Finem dixit exitum vitae & actuum ; cui aut mors , aut vita suceedit . Sedul . in Rom 7. y Mors porta est , per quam itur a● regnū . Id. in 1. Cor. 3. z Suscepit Christus sine reatu suppliciū nostrum ; ut inde solveret reatum nostrū , & finiret etiā supplicium nostrum . Claud. in Galat. 3. a Beda lib. 3. hist. Anglor . cap. 19. scribit , B. Fursaeum á mortuis resurgentem narrâsse multaquae vidi● de purgatoriis poenis . Bellarm. de Purgator . lib. 1. cap. 11. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ph●● Bibliothec. num . 130. c Etsi terribilis iste & grandis rogus videtur , tamen juxta merita operum singulos examinat : quia uniuscujusque cupiditas in hoc igne ardebit . Bed. lib. 3. ca. 19. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Damasc. apud . lo. Philoponum . in 1. Meteor . fol. 104. b. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Id. Ibid. f Hic homo non purgavit delicta sua in terrâ ; nec vindictam h●c recipit . Vbi est ergo justitia Dei ? Lib. vitae Fursai . g Si peccata mortuorum redimi possunt ab amicis suis remanentibus in hâc vitâ ; orando , vel eleemosynas faciendo . Vit. Brendani , in Legendâ Io. Capgravij . h Colmannus , inquit , vocor ; qui fui monachus iracundus , discordiaeque seminator inter fratres . Ibid. i In hoc ergo , dilectissimi , apparet : quòd oratio vivorum multùm mortuis prodest . Ibid. k Multa apocrypha deliramenta . Molan . in Vsuard . martyrolog . Mai. 26. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Phot. Bibliothec. num . 130. m Nova Legenda Angliae . impress . Londin . an . 1516. n Qui videlicèt Columba nunc á nonnullis , composito á cella & Columba nomine , Colum-celli vocatur . Bed. lib. 5 hist. cap. 10. o Adamn●n . Vit. Columb . lib. 3. cap. 15. p Meque ( ait ) hodie , quamlibet indignus sim , ob venerationem illius animae , quae hâc in nocte inter sanctos Angelorum choros vecta ultra siderea caelorū spatia ad Paradisum ascendit , sacra oportet Eucharistiae celebrare mysteria . Ib. cap. 16. q Vidi , inquit , animam cujusdam sancti manibus Angelicis ad gaudia regni coelestis ferri . Bed. in vit . Cuthbert . cap. 34 r Coeperunt missas agere , & precibus insistere pro commemoratione B Columbani . Walafrid . Vit. Gall. lib. 1. cap. 26. Theodor. Vit. Magni , lib. 1. cap. ult . edit . Goldasti , cap. 12. Canisij . s Deinde tanti patris memoriam precibus sacris & sacrificiis salutaribus frequentaverunt . Ibid t Post hujus vigilias noctis , cognovi per visionē , Dominū & patrem meū Columbanū de huius vitae angustiis hodie ad Paradisi gaudia con migrâsse . Pro eius itaque requie sacrificium salutis debeo immolare . Ibid. u Presbyter cum ut surgeret monuit , & pro requie defuncti ambitiosiùs Dominum precaretur : intraverunt itaque ecclesias , & Episcopus pro carissimo salutares hostias immolavit amico . Finito autem fraternae cōmemorationis obsequio , &c. Walafrid Strab. Vit. Gall. lib. 1. cap. 30. qui etiam addit postea , Discipulos eius , pariter cum Episcop● orationē pro illo fecisse . cap. 33. x Noli ●lere , venerabilis Praesul , quia me in tot mundialium perturbationum procellis laborantem conspicis : quoniam credo in misericordiâ Dei , quòd anima mea in immortalitatis libertate sit gavisura . tamen deprecor , ut orationibus tuis sanctis me peccatorem & animam meam non desinas adjuvare ▪ Theodor . Campidon . vel quicunque author fuit Vitae Magni , lib. 2. cap. 13. edit . Goldasli , cap 28. Canisij . y Veni , Magne , veni ; accipe coronam , quam tibi Dominus praeparatam habet . Ibid. z Cessemus flere , frater ; quia potiùs nos oportet gaudere de animae eius in immortalitate sumptae in hoc signò audito , quàm luctum facere : sed ●amus ad Ecclesiam , & pro tam charissimo amico salutares hostias Domino immolare studeamus . Finito itaque fraternae commemorationis obsequio , &c. Ibid. a Dum in praesenti seculo sumus , sive orationibus sive consiliis invicē posse nos adiuvari ▪ cùm autem ante tribunal Christi venerimus , nec Iob , nec Daniel , nec Noe , rogare posse pro quoquam ; sed unumquemque porta●e onus suum . Claud. in Galat. 6. b Columban . in epist ▪ ad Hunaldum . c Adorare alium praeter Patrem , & Filiū , & Spiritum sanctum , impietatis crimē est . Sedul . in Rom. 1. d Totū quod debet Deo anima , si alicui praeter Deum reddiderit , moechatur . Id. in Rom. 2. e Recedentes á lumine veritatis sapientes ; quasi qui invenissent , quo modo invisibilis Deus per simulacrum visibile coleretur . Id. in Rom. 1. f Deus non in manufactis habitat , nec in metallo aut saxo cognoscitur . Claud. lib. 2. in Matth. g Non adiurandam esse creaturam aliam , nisi creatorem . Syno● . Patricij . can . 23. MS. h Anselm . lib. 3. epist. 143. i Episcopis , presbyteris totius Hiberniae , infimus praesulum Gille Lunicensis in Christo salutē . Rogatu , nec non & praecepto multorum ex vobis ( Charissimi ) canonicalem consuetudinem in dicendis Horis , & peragendo totius Ecclesiastici ordinis officio , scribere conatus sum ; non praesumptivo , sed vestrae cupiens piissim● servire jussioni : ut diversi & schismatici illi Ordines , quibus Hibernia pené tota delusa est , uni catholico & Romano cedant officio Quid enim magis indecens aut schismaticū dici poterit ; quàm doctissimum unius ordinis in alterius Ecclesiâ idiotam & laicum fieri ? etc. Prolog . Gille sive Gilleberti Lumnicensis episc . De usu Ecclesiastic . MS. in Bibliothec. Colleg. S. Benedict . Cantabrig . k Apostolicas sanctiones ac decreta sanctorum patrū , praecipueque consuetudines sanctae Romanae ecclesiae in cunctis ecclesiis statuebat . Hinc est quòd hodieque in illis ad horas canonicas cantatur & psallitur juxta morem universae terrae : nam minimé id antè fiebat , ne in civitate quidem . Ipse veró in adolescentiâ cantum didicerat , & in suo coenobio mox cantari fecit ; cùm necdum in civitate seu in episcopatu universo canta●e scirent , vel vellent . Bernard . in vitâ Malachia . l Officium etiam Ecclesiasticum ritè modulandum statuerunt . Iohan. Brampton , in ●oralanensi historiâ . MS. m Omnia divina ad instar sacrosanctae Ecclesiae , iuxta quod Anglicana observat Ecclesia , in omnibus partibus Hiberniae amodo tractentur . Girald . Cambr. Hibern . ex pugna● . lib. 1. cap. 34. n Concilii statuta subscripta sunt , & Regiae sublimitatis authoritate firmata . Id. ib. o Ex ip sius triumphatoris mandato , in civitate Cassiliensi convenerunt Id. ibid. p Adamnan . Vit. Columb . lib. 3. cap. 31. q Leon. Tacti● . cap. 11. sect . 18. r Adamnan . Vit. Columb . lib. 3. cap. 15. s Walafrid . Strab. Vit. Galli , lib. 1. cap. 26. Theodor. Campidonens . vel quicunque auth●r fuit Vit. Magni , lib. 1. cap. 9. edit . Goldast . cap. 12. Canisij . t Hebr. 13.16 . 2. Cor. 8.5 . u Hebr. 13.15 . x Praeceptor meus B. Columbanus in vasis aeneis Domino solet sacrificium offerre salutis . Walaf . id . Strab. Vit. Gall. lib. 1. cap. 19. y Testamentū Episcopisive principis est ; 10. scripuli Sacerdoti danti sibi sacrificium . Synod . Hibern . in vet . lib. Canonum Cottoniano , titulorum 66. z Qui in vitâ suâ non merebitur sacrificiū accipere : quomodo post mortem illi potest adjuvare ? Synod . Patric . cap. 12. a Invicem expectate , id est , usque quo sacrificium accipiatis . Sedul . in 1. Cor. 11. b Hebr. 13.10 . c Id fit potissimùm ob Sacrificii , non ob Sacramenti integritatem . Bellarmin . de sacrament Eucharist . lib. 4. cap. 22. in fine . d Rhem. Annotat . in Matth. 26.26 . e Mittas presbyterum qui illum , priusquam moriatur , visitet ; cique Dominici corporis & sanguinis sacramenta ministret . Bed. de Vit. Cuthbert . pros . cap. 15. f Acceptis á me sacramentis salutaribus exitum suum , quē jam venisse cognovit , Dominici corporis & sanguinis communione munivit Ibid. cap. 39. g Bed. de Vit. Cuthbert . carm . cap. 36. h Petivitque & accepit sacri corporis & sanguinis communionem . Author antiqu . Vita Fursai . i Principes & doctores Ecclesiae Christi , animas fideliu ad poenitentiae lamentum post culpas provocent ; & eas spirituali pastu doctrinae , ac sacri corporis & sanguinis participatione solidas reddant . Ibid. k Per alterū ostium Abbatissa cum suis puellis & viduis fidelibus tantùm inerat , ( leg . intrat ) ut convivio corporis & sanguinis fiuantur Iesu Christi , Cogitos . rit . Brigid . l Quaedam ex his nomine Domna , cùm iam corpus Domini accepisset , ac sanguinem libâsset . Ion. Vit. Burgundofor . m 1. Cor. 11.26 . n 1. Rhem. in Matth. 26.26 . o Venerabilis viri Sedulii Paschale opus , quod heroicis descripsit versibus , insigni laude praeferimus . Synod . Roman . sub Gelasio . p Bonus Sedulius , poëta Evangelicus , orator facundus , scriptor catholicus . Hildephons . Toletan . serm . 5. de assumpt . Mariae . q Sedulii Scoti Hiberniensis , in omnes epistolas Pauli Collectan : excus . Basil. an . 1528. r Sedul . Carm. Paschal . lib. 4. s Triticeae sementis cibus suavis , & amaenae vitis potus amabilis . Id. pros . lib. 4. cap. 14. t Melchisedech vinum & panē obtulit Abraham , in figurā Christi , corpus & sanguinem suum Deo patri in cruce offerentis . Sedul . in Hebr. 5. u Nos veró in commemorationem Dominicae semel passionis quotidie nostraeque salutis offerimus . Id. in Hebr. 10. x Suam memoriam nobis reliquit : quēadmodum si ▪ quis peregrè proficiscens , aliquod pignus ei quem diligit derelinquat ; ut quotiescunque illud viderit , possit eius beneficia & amicitias recordari . Id. in 1. Cor. 11. y Voluit antè discipulis suis tradere sacramentū corporis & sanguinis sui , quod significavit in fractione corporis ( so it is in my transcript : but it should doubtlesse ●e panis ) & effusione calicis ; & posteà ipsum corpus immolari in ara Crucis . Claud. lib. 3. in Matth. z Quia panis corpus confirmat , vinū veró sanguinē operatur in carne : hic ad corpus Christi mysticé , illud refertur ad sanguinem . Id. ibid. a Iohannis Scoti liber de Eucharistiâ lectus est , ac damnatus . Lanfranc . de Eucharist . contr . Berengar . b Iohanne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aelfred . prafat . in Gregor . Pastorall Saxoni● . c Praesertim cùm ex mirabilibus Scripturae Dominicae nil ▪ praeterire disposui , in quibus á ministerio quotidiano excellere in aliis videntur . Lib. ● . de mirabilib . Scriptur . cap. 21. ( inter opera B. Augustini , tom . 3. ) d De lacu veró iterùm & Abacuk translato in Belis & Draconis fabulâ , id circo in hoc ordine non ponitur ; quòd in authoritate divinae Scripturae non habentur . Ibid. cap. 32. e In Macca baeorum ibris etsi aliquid mirabilium numero inserendū conveniens fuisse huic ordini inveniatur ; de hoc tamen nullâ curâ fatige bimur : quia tantum agere proposuimus , ut de divini canonis mirabilibus exi guam ( quamvis ingenioli nostri modulum excedentem ) historicam expositionem ex parte aliquâ tangeremus . Ibid. cap. 34. f Vsum saluberrimū Confessionis , sacramentum Confirmationis , contractum con●ugiorum ( quae omnia aut ignorabant aut negligebāt ) M●lachias de novo instituit . Bernard in Vit. Mala●●iae . g Inter mundanas occupationes castissimam vitam ratio●abili consideratione degere dicuntur . Alcuin . epist. 26. edit . H. Can s●● , 71. Andreae Quercetani h Dicitur veró neminem ex Laicis suam velle Confessionem sacerdotibus dare : quos á Deo Christo cum sanctis Apostolis ligandi solvendique potes●a emaccepisse credimus . Ibid. i Coram omnibus qui ibidē erant peccata sua confessus est , Adamnan . Vit. Columb . lib. 1. cap. 16. ( vel 20. in MS. ) k Surge fili , & consolare : dimissa sunt tua , quae cōmisisti , peccamina . quia sicut scriptū est ; Cor contritū & humiliatū Deus non spernit . Ibid. l Accedens ad Sacerdotem , á quo sibi sperabat iter salutis posse demonstrari ; confessus est r●atum suum , petiitque ut consilium sibi daret , quo posset fugere á venturâ Dei irâ . Bed. lib. 4. histor . cap. 25. m Confessa dignis ( ut imperabat ) poenitentiae fructibus abstergerent . Id. ibid. cap. 27. n Christianus qui occiderit , aut fornicationem fecerit , aut more Gentilium ad aruspicem meaverit ; per singula crimina annū poenitentiae agat , impleto cum testibus veniat anno Poenitentiae , & posteà resolvetur á Sacerdote . Synod . Patricij , Auxilij & Issernini MS. in Bibliothecâ Collegij Benedict . Cantabrig . o Necnon etiam nunc in Episcopis ac Presbyteris omni Ecclesiae officium idem committitur : ut videlicèt agnitis peccantiū caussis , quoscunque humiles ac vere poenitentes aspexerint , hos jam á timore perpetuae mortis miserantes absolvant ; quos vero in peccatis quae egerint persistere cognoverint , illos perennibus supplicus obligandos insinuent . Claud in Matth. lib. 2. p Verum dicunt Scribae , quia nemo dimittere peccata nisi solus Deus potest ; qui per eos quoque dimittit , quibus dimittendi tribuit potestatē . Et ideò Christus veré Deus esse probatur ; quia dimittere peccata quasi Deus potest . Verum Deo testimonium reddunt ; sed personā Christi negando falluntur . Id. in Matth. lib. 1. q Si & Deus est , juxta Psalmistam , qui quantum distat Oriens ab occasu elongavit á nobis iniquitates nostras ; & silius hominis potestatem habet in terrâ dimittendi peccata : ergo idem ipse & Deus & filius hominis est . ut & homo Christus per divinitatis suae potentiam peccata dimittere possit ; & idem Deus Christus per humanitatis suae fragilitatem pro peccatoribus mor● . Ibid. r Ostendit se Deum , qui potest cordis occulta cognoscere ; & quodam modo tacens loquitur . Eâdem majestate & potentiâ quâ cogitationes vestras intucor , possum & hominibus delicta dimittere . Ibid. s In paralytico á quatuor viris portato , quatuor divina opera cernuntur . Dum dimittuntur ei peccata , & praesentis aegritudinis plaga verbo tunc solvitur , & cogitationibus in ore Dei omnia scrutantis respondetur . Auth. lib. de Mirabilib . S. Scriptur . lib. 3. cap. 7. t Deus solus potest occulta hominum scire . Sedul . in Rom. 2. u Corda hominum nôsse solius Dei est , & mentis secreta agnoscere . Id. ibid. x Nondum decimas vel primitias solvunt : nondum matrimonia contrahunt ; non ince●●us vitant . Girald . Cambr. Topograph . Hibern . distinct . 3. cap. 19. y Videtur indicare , esse aliquid quod donum quidem ●it , non tamen spirituale : ut Nuptiae . Sedul . in Rom. 1. z De consanguinitate in coniugio . Intelligite quid Lex loquitur , non minùs nec plus . Quod autem observatur apud nor , ut quatuor genera dividantur ; nec vidisse dicunt nec legissae . Synod . Patrie . cap 29. a Audi decreta Synodi super istis . Frater thorum defuncti fratris non ascendat : Domino dicente , Erunt duo in carne unâ . Ergo uxor fratris tui soror tua est . Ibid. cap. 25. & in Excerpti● é Iure Sacerdotali Egber●i archiepiscoper Hucarium Levitam . MS. b Quinimo ( quod valde detestabile est , & non tantùm fidei , sed & cuilibet honestati valde contrarium ) fratres pluribus per Hiberniam locis fratrum defunctorum uxores , non dico ducunt , sed traducunt , imo veriùs seducūt ; dum turpiter eas , & tam incestuosé cognoscunt : vetoris in hoc testamenti non medullae sed cortici adhaerentes , veteresque libentiùs in vitiis quàm virtutibus imitari volente● . Girald . Cambr. Topograph . Hibern . distinct . 3. cap. 19. c Non licet secundùm proeceptum Domini ut dimittatur conjunx , nisi caussâ fornicationis . Sedul . in 1. Cor. 7. d Non licet viro dimittere uxorem nisi ob caussam fornicationis . ac si dicat , ob hanc caussam . Vnde si ducat alteram , velut post mortem prioris , non vetant . Synod . Patric . cap. 26. e Si alicujus uxor fornicata fuerit cum alio viro : non adducet aliam uxorem , quandiu viva fuerit uxor prima . Si fortè conversa fuerit , & agat poenitentiam , suscipiet eam ; & se●●iet ei in vicem ancillae : & annum integrum in pane & aquâ per mensuram poeni●eat ; nec in uno lecto permaneant . Ex libro Canonum Cottoniano , titulorum 66. f Quicunque Clericus , ab Ostiario usque ad Sacerdotē , sine tunicâ visus fuerit , etc. & uxor ejus si non velato capite ambulaverit : pariter á laicis contemnentur , & ab Ecclesiâ separentur . Synod . Patric . Auxil . Issernin . g Patrem habui Calpornium Diaconem , filium quondam Potiti presbyteri . S. Patricij Confessio . MS. h Feré omnes Hiberniae praelati de monasteriis in clerum electi sunt . Girald . Cambren . Topograph . Hibern . distinct . 3. cap. 29. i Ecgbertus cum Ceadda adolescente & ipse adolescens in Hiberniâ monasticam in orationibus & continentiâ & meditatione divinarum scripturarum vitā sedulus agebat . Bed. lib. 4. ●ist . cap. 3. k Sed & diebus Dominicis ad ecclesiam sive ad monasteria certatim , non reficiendi corporis , sed erudiendi sermonis Dei gratiá confluebāt . Id. lib. 3. cap. 26. l Hactenus videri poterat actum esse cum sapientiae studiis ; nisi semen Deus servâsset in aliquo mundi angulo . In Scotis & Hibernis haeserat aliquid adhuc de doctrinâ cognitionis Dei & honestatis civilis , quòd nullus fuerit in ultimis illis mundi finibus armorū terror . etc. Et summā possumus ibi conspicere & adorare Dei bonitatem ; quòd in Scotis , & locis , ubi nemo putâsset , tam numerosi coaluerint sub strictissimâ disciplinâ caetus Iacob . Curio , lib. 2. rerum Chronologie . m Si quis frater inobediēs fuerit ; duos dies uno paxmate & aquâ . Si quis dicit , Non faciam ; tres dies uno paxmatio & aquâ . Si quis murmurat ; duos dies , uno paxmatio & aquâ . Si quis veniam non p●tit , aut dicit excusationē ; duos dies , uno paxmatio & aquâ . Columban . lib de quotidianis Poenitemijs monachor . cap. 10. n Quid prodest , si virgo corpore sit , & non sit virgo mente ? Id. in Regulâ monachor . cap. 8. o Quotidie proficiendum est : sicut quotidie orandum , quot ●●ieque est legendum . Ibid. cap. 5. p Bona vané laudata Pharisaei perierunt : & peccata publicani accusata evanuerunt Non exeat igitur verbum grande de ore Monachi : ne suus grandis pereat labor . Ibid. cap. 7. q Tantam nos habere per naturam liberi arbitrii non peccandi possibilitatem : ut plus etiā quàm praeceptum est , faciamus : quoniam perpetua servatur á plerisque virginitas , quae praecepta non est ; cùm ad non peccandum praecepta implere sufficiat Augustin . de gestis Pelagij . cap. 13. r Ipsis Apostolis & eorum sequacibus ita bonum virginitatis arripiendum persuasit : ut hoc scirent non humanae industriae , sed muneris esse divini S. Gallus , in serm . habit Constant. s Non in solo rerum corporearum nitore , sed etiam in ipsis sordibus luctuosis esse posse jactantiam : & eo periculosiorem , quo sub nomine servitutis Dei decipit . Claud. lib. 1. in Matth. t Act. 20.35 . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Euseb l●b . 1. hist. cap. ult . x Qui nostra reliquimus , ut secundùm Evangelicam ●ussionem Dominum sequeremur , non debemus alienas amplecti divitias ; ne fortè praevaricatores simus divini mandati . Walafrid . Strab. Vit. Galli , lib. 1. cap. 2. y Alii hortum laboraverunt , alii arbores pomiferas excoluerunt : B. veró Gallus texebat retia , etc. & de eodē labore assiduas populo benedictiones exhibuit . Ibid. cap. 6. z Et primùm quidē permodieum ab eis panē , quo vesceretur accipiebat , ac suo bibebat é sonte : postmodùm veró proprio manuū labore juxta exempla patrū vivere magis apt● ducebat . Rogavit ergo afferri sibi instrumēta quibus terram exerceret , & triticum quod sereret . Bed Vit. Cuthbert . prof . cap. 19. Vid. lib. 4. hist. eccles . cap. 28. a Id. in Car● . de vis . Cuthbert . cap. 17. b Id. lib. 3. hist. eccles . cap. 19. c Bonifac. in Vitâ lavini , pag. 240. d Theod. Campid . Vit. Magni , lib. 1 cap. 5. edit . G●ldasti , 6. Canisij . e 2. Thess. 3.12 . f Qui in monasteriis degūt , cum silentio operantes , suum panem manducent . Vit. Fursei . g Monachum oporter labore man●um suar● vesci & vestiri . Vit. Brendani . h Tribus monachorum ( quā suis , sibi ipsi laboribus victū , manibus operando suppeditabant ) millibus praefuisse creditur . Nicol. Harpifeld . histor . Ecclesiast . Angl. lib. 1. cap. 25. i Ad exemplum venerabilium patrum , sub regulâ & abbate canonico , in magnâ continentiâ & sinceritate proprio labore man●um vivunt . Bed. li. 4. hist. ecclesiast . cap. 4. k Iure , inquit , est coenobitarū vita miranda , qui Abbatis per omnia subjiciuntur imperiis ; ad ejus arbitrium cuncta vigilandi , orandi , jejunādi , atque operandi tempora moderantur . Bed. Vit Cuthbert . pros cap. 22. l Id. Carm. cap. 20. m Quotidic● jeiunandū est , sicut quotidie reficiendū est . Columban . Regul cap. 5. n Quia haec est vera discretio , ut possibilitas spiritalis profectus cum abstinentiâ carnem macerante retentetur . Ibid. o Ideò quotidie edendum est , quia quotidie proficiendum est . Ibid. p Si enim modum abstinentia excesserit , vitium non virtus erit . Ibid. q Cibus sit vilis & vespertinus Monachorum , satietatem fugiens & potus ebrietatem ; ut & sustineat , & non noceat . Ibid. r Cuius exemplis informati , tempore illo , religiosi quique viri ac foeminae , consuetudinem fecerunt per totum annum , ( exceptâ remissione quinquagesimae Paschalis ) quartâ & sextá sabbati i●iunium ad nonam usque horam protelare . Bed. lib. 3. hist. eccles . cap. 5. s Quibus diebus cunctis , exceptâ Dominicâ , i●iunium ad vesperam iuxta morem protelans ; nec tunc nisi panis permodicum , & unum ovum gallinaceum , cum parvo lacte aquâ mixte percipiebat . Ibid. cap. 23. t Ostendens evidenter , filios sapientiae intelligere , nec in abstinendo nec in manducando esse iustitiam ; sed in aequanimitate tolerandi inopiam , & temperantiâ per abundantiam non se corrumpendi , atque opportuné sumendi vel non sumendi ea , quorum non usus sed concupiscentia reprehendenda est . Claud. lib. 2. in Matth. u Sunt nonnulli , qui spiritualibus vitiis impugnantur ; sed his omissis , corpus in abstinentiâ affligunt . Vit. S. Fursei . x Multi enim cibis , quos Deus ad percipiendum cum gratiarum actione creavit , abstinentes , haec nefanda quasi licita sumunt ; hoc est , superbiam , avaritiam , invidiam , falsum testimonium , blasphemiam . Ibid. y Habet vineā , universam scilicèt Ecclesiam ; quae ab Abel justo usque ad ultimum electum qui in fine mundi nasciturusest , quot sanctos protulit , quasi tot palmites misit , Claud. lib. 2. in Matth. z Congregatio quippe iustorū , regnum coelorum dicitur ; quod est Ecclesia iustorum . Id lib. 3. in Matt. a Ecclesiae filii sunt omnes ab institutione generis humani usque nunc , quotquot iusti et sancti esse potuerunt . Id ▪ lib. 2. in Matth. b His & caeteris instruimur , tam Apostolos omnesque credentes ▪ quàm ipsam quoque Ecclesiam , columnā in Scripturis appellari ; & nihil interesse de corpore quid dicatur an membris , cùm & corpus dividatur in membra , & membra sint corporis . Id. in Gal. 2. ex Hieronymo . c Ecclesias vocat , quas posteà errore arguit depravatas . Ex quo noscendum , dupliciter Ecclesiam posse dici : & eam , quae non habeat maculam aut rugam , & veré corpus Christi sit ; & eam , quae in Christi nomine absque plenis perfectisque virtutibus congregetur Id. in Galat. 1. ex eodem . d Ecclesiam non habituram maculam neque rugam dicitur , respectu futurae vitae Sedul . in Ephes. 1. e Magnam domum non Ecclesiam dicit ( ut quidam putant ) quae non habet maculam neque rugam : sed mundum , in quo zizania sunt mixta tritico . Id. in 2. Tim. 2. f Sancta Ecclesia decem Virginibus similis denuntiatur : in quâ quia mali cum bonis & reprobi cum electis admixti sunt , recté similis virginibus prudentibus & fatuis esse perhibetur . Claud. lib. 3. in Matth. g Per has Regis nuptias praesens Ecclesia designatur ; in quâ cum bonis & mali conveniunt . Id. lib. eod . h In hâc ergo Ecclesiâ , nec mali esse sine bonis , nec boni esse sine malis possunt : quos tamen sancta Ecclesia & nunc indiscretê suscipit , & postmodùm in egressione discernit Id. ibid. i Nonnunquàm Ecclesia tantis gentilium pressuris , non solùm afflicta , sed & faedata est ; ut , si fieri possit , redēptor ipsius eam prorsus deseruisse ad tempus videretur . Id. lib. 2. in Matt. k Ecclesia non apparebit ; impiis tunc persecutoribus ultra modum saevientibus . Id. lib. 3. in Matth. l Temporibus Antichristi non solùm tormenta crebriora & acerbiora , quàm priùs consueverant , ingerenda sunt fidelibus ; sed ( quod gravius est ) signorum quoque operatio eos qui tormenta ingerunt , comitabitur : teste Apostolo , qui ait ; Cuius est adventus secundùm operationem Satanae , in omni seductione , signis , & prodigiis mendacii . Id. lib. cod . m Praestigiosis sicut antè praedictum est ; Dabunt signa , ita ut seducantur , si fieri porest , etiam electi . per phantasticam virtutem : sicut Iamnes & Mambres coram Pharaone fecerunt . Sedul . in 2. Thess. 2. n Quis ergo ad fidem convertitur incredulus ? cuius iam credentis non pavet & concutitur fides ? quando persecutor pietatis fit etiam operator virtutis : idemque ipse qui tormentis saevit ut Christus negetur , provocat miraculis ut Antichristo credatur . Claud. lib. 3. in Matth. o Quàm ergo mundo & simplici oculo opus est , ut inveniatur via sapientiae , cui tantae malorum & perversorum hominum deceptiones erroresque obstrepunt ? quas omnes necesse est evadere , hoc est , venire ad certissimam pacem , & immobilem stabilitatem sapientiae . Id. lib. 1. in Matth. p Nec si s● Angelus nobis ostendat ad seducendos nos subornatus fallaciis patris sui Diaboli , praevalere debebit adversum nos : neque si virtus ab aliquo facta sict , sicut dicitur á Simone Mago in aëre volâsse . Sedul . in Rom. 8. q Neque signa vos terreant , tanquam per Spiritum facta : quia hoc & Salvator praemonuit . Id. in 2 Thessal . 2. r Hic ostenditur , crescente fide signa cessare : quando fidelium caussâ danda esse praedicantur . Id. in 1. Cor. 14. s Vnde nunc cùm fidelium numerositas excrevit , intra sanctam ecclesiam multi sunt qui vitam virtutum tenent & signa virtutum non habent : quia frustrà miraculum foris ostenditur , si deest quod intùs operetur . Nam iuxta Magistri gentium vocē : Li●guae in signum sunt , non fidelibus sed infidelibus . Claud. lib. 1. in Matth. t Qualia propter infideles cùm fecerit Dominus , monuit tamen ne talibus decipiamur , arbitrantes ibi esse invisibilem sapientiam , ubi miraculum visibile viderimus . Adiungit ergo & dicit . Multi dicent mihi in illâ die , Domine , Domine : nónne in nomine tuo prophetavimus , & in tuo nomine daemonia ejecimus , & in tuo nomine virtutes multas fecimus ? Id. lib. eod . u Ille Deum tentat , qui iactantiae suae vitio , superfluam & inutilem vult ostentare virtutem . Quid enim utilitatis habet , quid cōmodi confert ; si praeceps hinc in plana descendero ? etc. Id lib. eod . x Inane est enim omne miraculum , quod utilitatem saluti non operatur humanae Ib. d. y Amphiloch . in Iambi● ad Selencum . z Cogitos . Vit. Brigid . in exemplari MS. antiquiss . Bibliothec. Cottonianae . a Tom. 5. Antiqu . lection . in lacunâ , sub finem pag. 629. b Fundamēta . ] Christum , & Apostolos , & Prophetas . Sedul . in Hebr 11. c Compertum est in petrâ vel lapide Christū esse significatū . Id. in Rom. 9. d Apostoli fundamentum sunt , vel Christus fundamentum est Apostolorum . Christus est fundamentum , qui etiam lapis dicitur angularis , duos conjungens & continens parietes . Ideò hic fundamentum & summus est lapis ; quia in ipso & fundatur , & consùmmatur Ecclesia . Id. in Ephes. 2. e Vt ministros Christi : non ut fundamentum ▪ Id. in 1. Cor. 4. f Super hanc petram aedificabo Ecclesiam meam , id est super Dominū salva●orem , qui fideli suo cognitori , amatori , confessori , participium sui nominis donavi● ut scilicèt á petrâ Petrus vocaretur . Aedificatur Ecclesia : quia non nisi per fidem & dilectionem Christi , per susceptionem sacramentorum Christi , per observantiam mandatorum Christi , ad sortem electorum & aeternam pertingitur vitam Apostolo attestante qui ait ; Fundamentum enim aliud nemo potest ponere praeter id quod positum est , qui est Christus Iesus . Claud. lib. 2. in Matth. g Petrum solum nominat , & sibi comparat : quia primatum ipse accepit ad fundandam Ecclesiam : se quoque pari modo electum , ut primatum habeat in fundandis Gentium Ecclesiis . Id. in Gal. 2. h Id in Gal. 5. i Id. in Gal. 2. k Ab his itaque probatum dicit donū quod accepit á Deo , ut dignus esset habere primatū in praedicatione Gentium , sicut & habebat Petrus in praedicatione Circumcisionis . Id. in Gal. 2. l Gratiam sibi soli primus vendicat concessam á Deo , ficut & soli Petro concessa est inter Apostolos , Id. ibid. m Non illi sum inferior ; quia ab uno sumus ambo in unum ministerium ordinati . Id. ibid. n Apostolum se Christi titulo praenotavit , ut ex ipsâ lecturos nominis auctoritate terreret ; iudicans omnes , qui in Christo crede rent , debere sibi esse subiectos . Id. in Gal. 1. o Nam sicut interrogatis generaliter omnibus , Petrus respondit unus pro omnibus : ita quod Petro Dominus respondit , in Petro omnibus respondit Id. lib. 2. in Matth. p Quae solvēdi ac ligandi potestas , quāvis soli Petro data videatur á Domino ; absque ullâ tamen dubietate noscendū est , quia & ceteris Apostolis datur : ipso teste , qui post passionis resurrectionisque suae triumphū apparens eis insufflavit , & dixit omnibvs : Accipite Spiritū sanctū , quorū remiseritis peccata , remittūtur eis , & quorū retinueritis , retēta sunt Id. lib. cod . q Super ipsos Ecclesias sit positū fundamentū . Id. in Gal. 2. r Constans in Dei timore , et fide immobil●● , super quē aedificatur ut Petrum Ecclesia : cuiusque Apostolatū á Deo sortitus est , & inferni portae adversus cū nō praevalebūt . Hymn . in land . S. Patric● . s Christus illum sibi elegit in terris Vicarium . Ibid. t Cogitos . in vit . Brigid . tom . 5. antiqu . lect . Henr. Canisij . pag. 625. lin ult . u Ibid. pag. 640. lin . 2. x Edm. Camp. Historie of Ireland , lib. 2. cap. 2. y Sanctus pater Columbanus ex Hiberniâ insulâ Sanctorum cum sancto Gallo aliisque probatis discipulis venit in Burgundiam . Ma●ian . Scot. Chronic . MS. ad an . Dom. 589. secundùm Dionysium . z Pallio decoravit , illique vices suas committens atque legatum suum constituens , quaecunque in Hiberniâ gesserat , constituerat , disposue rat , auctoritatis suae munimine confirmavit . Iocelin . vit . Patric . cap. 166. a Metropoliticae sedi decrat adhuc , & defuerat ab initio pallii usus . Bernard . Vit. Malach . b Apud Ardmacham sibi sedem elegit ; quam etiam quasi metropolim constituit & proprium totius Hiberniae primatiae locum . Girald . Cambr. Topograph . Hibern . distinct . 3. cap. 16. c Archiepiscopi veró in Hiberniâ nulli fuerant ; sed tantùm se Episcopi invicem consecrabant : donec Iohannes Papyrio Romanae sedis legatus , non multis retró annis advenit . Hic quatuor pallia in Hiberniam portavit , &c. Ibid. cap. 17. d Hic primus Archiepiscopus dicitur , qui primo pallio usus ▪ est . Alii veró ante ipsum solo nomine Archiepiscopi & Primates vocabantur ; ob reve●●ntiam & honorem Sancti Patricii , tanquam Apostoli illius gentis . Annal. Hib●●n . á Guil. Camdeno edit . & MS. abbatiae B. Mariae iuxta Dublin . e Ecclesias eodem numero fundavit CCCLXV . Ordinavit Episcopos eodem numero CCCLXV Presbyteros autem usque ad tria millia ordinavit . Nenn. histor . Brit. MS. f Mutabantur & multiplicabantur Episcopi pro libitu metropolitani ; ita ut unus Episcopatus uno non esset contentus , sed singulae pené Ecclesiae singulos haberent Episcopos ▪ Bernard V●t . Malach. g Illo defuncto , Rex Calomagnus , & eius Palatinorum chorus cum suis subaulicis , totiusque regionis illius confluentiâ , pari cordis affectu conclam●verunt , sanctum Sacerdotem Livinum in honorem hu●us ordinis dignissimé sublimandū fore . His Rex omnibus devotior consentiens , ter quaterque beatum virum in cathedrâ Archiepiscopatus debito honore , Domino jubente , collocavit . Bonifac. Vit. Livin . h Rex Ecgfridus episcopum fecit ordinari Lindisfarnensium ecclesiae virum sanctum et venerabilem Cudbertum . Bed. lib. 4. hist. cap. 27. & Vit. Cuthbert . cap. 24 i Episcopatum Salzburgēsem , pro debito regiae magnificentiae , sancto concessit Virgilio . Vit. Epis● . Salisburgens . tom . 2. Antiqu. lect . Henr. Canis . pag. 259. & ●●m . 6. pag. 1174. k Walafrid . Strab. Vit. Gall. lib. 1. cap. 16.17.19.20 . l Theodor. Campidonens . vel quicunque author fuit vitae Magni , lib. 1. cap. 8. edit . Goldasti , 10. Canisij . m Charta S. Patricii . in Guilielmi Malmesburiensi● libello , de Antiquitate Glastoniensis ecclesiae . MS. n In scriptis recentioribus inveni , quòd sancti Phaganus & Deruvianus perquisierant ab Eleutherio papâ , qui eos miserat , X. ( al. XXX . ) annos indulgentiae . Et ego frater Patricius á pi● memoriae Celestino Papâ XII . annos tempore meo acquisivi . Ibid. o Patricius ait . Si quae quaestiones in hâc Insulâ oriantur , ad sedem Apostolicam referantur Vet. Collect . Canonum , Biblioth●ca Co●tonian● . p Copping . Mn●m●synum to the Catholicks of Ireland , lib. 2. cap. 3. q Gregor . lib. 2. epist. 36. Iudict . 10. r Ardentissimo studio pro triū capitulorum defensione , junctis animis , omnes qui in Hiberniâ erant Episcopi , insurrexere Addiderunt & illud nefas , ut cùm percepissent Romanā Ecclesiam aequé suscepisse Trium damnationem capitulorum , atque suo consensu Quintam Synodum roborâsse : ab eâdē pariter resilierint , atque reliquis qui vel in Italiâ vel in Africâ aliisve regionibus erant ▪ schismaticis inhaeserint ; fiduciâ illâ vanâ erecti , quòd pro fide Catholicâ starent , cùm quae essent in Concilio Chalcedonensi statuta defenderent . Baron . Annal. tom . 7. ann ▪ 566. numer . 21. s Sed eo fixiùs inhaerent errori , cùm quaecunque Italia passa sit bellorum motibus , fame , vel pestilentiâ , eâ ex caussâ illi cuncta infausta accidisse putarent , quòd pro Quintâ Synodo adversus Chalcedonense Concilium praelium suscepisset . Ibid. t Prima itaque epistolae vestrae frons , gravem vos pati persecutionē innotuit . Quae quidem persecutio dum non rationabiliter sustinetur , nequaquam proficit ad salutē . Gregor . Regest . lib. 2. epist. 36. u Dum igitur ita sit , incongruum nimis est de eâ vos , quam dicitis , persecutione gloriari , per quam vos constat ad aeterna praemia minimé provehi . Ibid. x Quod autem scribitis , quia ex illo tempore inter alias provincias maxime flagelletur Italia ; non hoc ad e●us debetis intorquere opprobrium : quoniam scriptum est ; Quem diligit Dominus , castigat , flagellat autem omnem filium quem recipit Ibid. y Porro autem si post hujus libri lectionem in eâ , quâ estis , volueritis deliberatione persistere ; sine dubio non rarioni operam , sed obstinationi vos dare monstratis . Ibid. z Quando veró Doctores Ibernici de gravibus fidei quaestionibus minimé consentiebant , v● aliquid novi dogmatis peregrè allati audiebant ; soliti erant Romanū Pontificem veritatis Oraculū consulere . Philip . Osullevan . Bearr . Histor. Catholic . Ibern. tom . 1. lib. 4. cap. 6. a Namque de tempore agendi Paschatis solemnia ( de quo aliae quoque Catholicae gentes saepè ambegerunt ) & de Pelagianâ haeresi ubi fuit in quaestionem disputationemque deducta ; Doctores Iberni ad Sedem Apostolicam retulerunt . Ac ita miseri Pelagii error nullum in Iberniá patronum vel assertorem invenisse fertur ; vel insulae aditu interclusus , vel ab eâ protinùs explosus , ubi contagiosam faciem aperuit , seseque cognoscendum praebuit : & ratio communis & ab Ecclesiâ usitata celebrandi redivivi Domini festum ab Australibus Ibernis fuit semper observata ; & á Septentrionalibus quoque & Pictis & Britonibus , qui Doctoribus Ibernis fidem acceperunt , amplexa , ubi Ecclesiae Romanae ritum cognoverunt . Quod ex Apostolicarum literarum duplici capite á Bedâ relato non obscuré constat . Ibid. b Hibernia siquidem olim Pelagianâ faedata fuerat haeresi , Apostolicaque censurâ damnata , quae nisi Romano judicio solvi non poterat . Author antiqu . Vit. Kilian . c Non enim Paschae diem Dominicum suo tempore , sed á decima ▪ quartâ usque ad vicesimam Lunam observabant Quae computatio 84. annorum circulo continetur Bed. lib. 2. hist. cap. 2. d Porrò isti secundùm de cennem novennemque Anatolii computatum , aut potiùs juxta Sulpicii Severini regulam , qui LXXXIV , anno rum cursum descripsit , XIV . Luná cum Iudaeis Paschale sacramentum celebrant : cùm neutrum Ecclesiae Romanae Pontifices ad perfectam calculi rationem sequantur . Aldelm . epist. ad Geruntium regem & Demnonie● : inter epistolas Bonifacq̄ , num . 44. e Bed. lib. 3. hist. cap. 3. & 25. f Ad veram Pascha● rationem nunquam pervenire eos , qui cyclum LXXXIIII annorum observant , Cummian . epist. ad Segien● abbat . de Dispu●atione Lunae . MS. in Bibliothec . Cottonian . g Exhortans , ne paucitatem suam in extremis terrae finibus constitutā , sapientiorem antiquis sive modernis , qu● per Orbem terrae erant , Christi ecclesiis aestimarent : néve contra Paschales computos , & decreta synodalium totius Orbis Pontificum aliud Pascha celebrarent . Bed. lib. 2. cap. 19. h Bed. lib. 3. hist. cap. 5. i Id. lib. 2. cap. 19. k Ego enim primo anno quo cyclus DXXXII anno . rum á nostris celebrari orsus est ; non suscepi , sed silui , nec laudare nec vituperare ausus . Cummian . epist. ad Segienum . l Se● non post multum fuirexit quidam pa●ies de albatus , traditionem seniorum servare s● simulans ; qui utraque non fecit unum sed divisit , & ir●itum ex parte fecit quod promissum est : quem Dominus , ut spero , percutiet quoquo modo voluerit . Ibid. m Seniores veró , quos in velamine repulsionis habetis , quod optimum in diebus suis esse noverunt simpliciter & fideliter sine culpa contradictionis ullius & animositatis observaverunt , & suis posteris sic mandaverunt Ibid. n Vniver●alis Ecclesiae Catholicae unanimē regulam . Ibid. o Roma errat , Hierosolyma errat , Alexandria errat , Antiochia errat , totus mundus errat ; soli tantùm Scoti & Britones rectū sapiunt . Ibid. * This seemeth to have fallen out , eyther in the yeare 634. or●4● ●4● . wherein Easter was solemnized at Rome the 24. day of Aprill , and it appeareth by our Annales , that Segenius was abbot of Y-Columkille from the yeare 624. untill 652. p Vidimus oculis nostris puellā coecam omnino ad has reliquias oculos aperientem , & paralyticum ambulantem , & multa daemonia eiecta . Cummian . q Intellexerat enim veraciter Oswi , quamvis educatus á Scotis , quia Romana esset Catholica & Apostolica ecclesia , Bed. lib. 3. hist. cap. 29. r Sed cognoscentes Britones , Scottos meliores putavimus . Scottos veró per Dagamum episcopū in hanc insulā , & Columbanū abbatem in Galliis venientem , nihil discrepare a Britonibus in eorū conversatione didicimus Nā Dagamus episcopus ad nos veniens , non solùm cibum nobiscum , sed nec in eodem hospitio quo vescebamur , sumere voluit . Laurent epist. apud Bed. lib. 2. cap 4. s Qui cujus meriti fuerit , etiam miraculorum signis internus arbiter edocuit . Bed. lib. 3. hist. cap. 15. item 16. & 17. t Nunquid reverendissimum patrem nostrum Columbam , & successores ejus , viros Deo dilectos , qui eodem modo Pascha fecerunt , divinis paginis contraria sapuisse vel egisse credendum est ? cùm plurimi fuerint in eis , quorum sanctitati coelesti signa & virtutum quae fecerunt miracula , testimonium praebuerunt : quos ut ipse sanctos esse non dubitans semper eorum vitam , mores & disciplinam sequi non desisto . Colman . apud Bed. lib. 3. hist. cap. 25. u Revelante Spiritu Sancto prophetavit de illâ quae post dies multos ob diversitatem Paschalis festi orta est inter Scotiae Ecclesias discordiâ . Adamnan . Vit. Columb . lib. 1. cap. 3. x Quodam tempore erat magnum Concilium populorum Hiberniae in Campo albo : inter quos erat contentio circa ordinem Paschae . Las●eanus enim abbas monasterii Leighlinne , cui suberant mille quingenti monachi , novum ordinem defendebat qui nuper de Româ venit : alii veró veterem defendebant . Vit. S. Munn● abbatis MS. y Obsecremus Deum , qui habitare facit unanimes in domo patris sui , ut ipse nobis insinuare coelestibus signis dignetur , quae sequenda traditio , quibus sit viis ad ingressum regni illius properandum . Adducatur aliquis aeger ; & per cuius preces fuerit curatus , huius fides & operatio Deo devota atque omnibus sequenda credatur . Bed. lib. 2. hist. cap. 2. z Breviter disputemus : sed in nomine Domini agamus judicium . Tres optiones dantur tibi , Lasreane . Duo libri in ignē mittentur , liber veteris ordinis & novi ; ut videamus , quis eorū de igne liberabitur ▪ Vel duo monachi , unus meus alter tuus , in unam domum recludantur , & domus comburatur : & videbimus , quis ex eis evadat intactus igne . Aut eamus ad sepulcrū mortui iusti monachi , & resuscitemus eum ; & indicet nobis , quo ordine debemus hoc anno Pascha celebrare Vit. S. Munnu . a Non ibimus ad judiciū tuū quoniā scimus quòd , pro magnitudine laboris tui & sanctitatis , si diceres ut mons Marge commutaretur in locum Campi albi & Campus albus in locum montis Mairge ▪ hoc propter te Deus statim faceret . Ibid. b Bed. lib. 3. hist. cap. 26. c Quodam tempore in diebus Colmanni Eboracae civitatis episcopi metropolitani , regnantibus Oswi & Alhfrido filio eius , Abbates & Presbyteri omnesque Ecclesiasticae disciplinae gradus simul in unum convenientes , in coenobio quae Streaneshel dicitur ; praesente sanctimoniale matre piissimâ Hilde , praesentibus quoque Regibus & duobus Colmanno & Aegelberhto Episcopis , de Paschali ratione conquirebant , quid esset rectissimum , utrum more Bryttonum & Scottorum omnisque aqui●●nalis partis á XIIII . Lunâ Dominicâ die veniente usque ad XXII . ( leg . XX. ) Pascha agendum ; an melius sit ratione Sedis Apostolicae , á XV. Lunâ usque XXI Paschalem Dominicam celebrandam . Tempus datum est Colmanno episcopo primum , ut dignum erat , audientibus cunctis reddere rationem . Ille autem intrepidâ mente respondens , dixit . Patres nostri & antecessores eorum manifesté Spiritu sancto inspirati , ut erat Columcille , XIIII . Lunâ die Dominicâ Pascha celebrandum sanxerunt : exemplum tenentes Iohannis Apostoli & Evangelistae , qui supra pectus Domini in Coenâ recubuit , & amator Domini dicebatur . Ille XIIII . Lunâ Pascha celebravit ; & nos , sicut discipuli eius Polycarpus & alii , celebramus : nec hoc audemus pro patribus ( fort . partibus ) nostris , nec volumus mutare . Vit. Wilfrid . cap. 10. MS. in Bibliothecâ Cottonianà . d Pascha hoc quod agere soleo , á majoribus meis accepi , qui me huc Episcopum miserunt : quod omnes patres nostri viri Deo dilecti eodem modo celebrâsse noscuntur . Quod ne cui contemnendū & reprobandum esse videatur : ipsum est quod beatus Evangelista Ioannes , discipulus specialiter Domino dilectus , cum omnibus quibus praeerat Ecclesiis , celebrâsse legitur . Colman . apud Bedam , lib. 3. hist. cap. 25. e Fridegod . Vit. Wilfrid . MS. in Bibliothec. Cottonian . * i. Sancti vel Beati . f Cum quibus de duabus ultimis Ocea●i insulis , his non totis , contra totum Orbem stulto labore pugnant . Wilfrid . apud Bed● lib. 3. cap. 25. g Et si sanctus erat ac potens virtutibus ille Columba vester , imo & noster si Christi erat : num praeferri potuit beatissimo Apostolorum principi ? cui Dominus ait : Tu es Petrus , & super hanc petram aedificabo Ecclesiam meam & portae inferi non praevalebunt adversus eam ; Et tibi dabo claves regni coelorum . Ibid. h Ne fortè me adveniente ad feres regni coelorum , nen sit qui reseret , averso illo qui claves tenere probatur . Ibid. i Tonsuram & Paschae rationem propter timorem patriae suae contempsit . Vit. Wilfrid . cap. 10 k Colman videns spretā suam doctrinā , sectamque esse despectā ; assumptis his qui se sequi voluerūt , id est , qui Pascha catholicū & tonsurā coronae ( nam & de hoc quaestio non 〈◊〉 erat ) recipere ●olebāt , in Scotiā regressus est . Bed. li. 3. hist. cap. 26. Vide etiā lib. 4. cap. 4. l Paschalem rationem , quā schismatici Brittanniae & Hiberniae non cognoverunt ; & alias multas Ecclesiasticae disciplinae regulas Bonifacius archidiacon●● quasi proprio filio suo diligenter dictavit Vit. Wilfrid . cap 5. See also Bede , lib. 5. cap. 20. m Se primum fuisse , qui verū Pascha in Northanimbriâ Scotis eiectis docuerit , qui cantus Ecclesiasticos antiphonatim instituerit , qui sanctissimi Benedicti regulā á monachis observari jusserit . Guili●lm . Malmesbur lib. 3. de gest . Pontific . Angl. n Sed perstitit ille negare ; ne ab Episcopis Scottis , vel ab iis quos Scotti ordinaverant , consecrationem susciperet , quorum communionem sedes aspernaretur Apostolica . Id ibid. o O Domini venerabiles Reges ; omnibus modis nobis necessarium est providè considerare , quomodo cum electione vestrâ , sine accusatione catholicorum virorum , ad gradum Episcopalem cum Dei adiutorio venire valeam . Sunt enim hîc in Brytanniá multi Episcopi , quorū nullum meum est accus●re , quamvis veraciter sciam , quòd aut quatuordecim anni sunt , ut Brytones & Scotti ab illis sunt ordinati , quos nec Apostolica sedes in communionem recepit , neque eos qui schismaticis consentiunt . Et ideò in meâ humilitate á vobis posco , ut me mittatis cum vestro praesidio ●ans mare ad Galliarum regionem , ubi catholici Episcopi multi habentur : ut sine controversiâ Apostolicae sedis , licèt indignus , gradum Episcopalem merear accipere . Vit. Wilfrid . cap. 12. p Quo ultra mare moras nectente , Oswius rex , praeventus consiliis Quartadecimanorum ( qui vocabātur ita , quia Pascha in quartadecima Lunâ cum Iudaeis celebrabant ) Ceddam virum sanctissimum , tamen contra regulas , intrusit tribunali Eboracensi . Guilielm . Malmesbur . lib. 3. de gest . Pontif . Angl. q Ordinantes servum Dei religiosissimum & admirabilem Doctorem , de Hiberniâ insulâ venientem nomine Coeodda , adhuc eo ignorante , in sedem episcopalem Euroicae civitatis indocté contra canones constituerunt . Vit. Wilfrid . cap 14. r Ab illo est consecratus antistes , assumptis in societatem ordinationis duobus de Britonum gente Episcopis , qui Dominicum Paschae diem secus morem canonicum á XIIII . usque ad XXI . Lunam celebrant . Non enim erat tunc ullus , excepto illo Wini , in totâ Britanniá canonicé ordinatus episcopus . Bed. lib. 3. hist. cap. 28. s Cum illis autem qui ab unitate catholicae pacis , vel Pascha non suo tempore celebrando , vel perverse vivendo aberrant , vobis sit nulla communio : etc. Id. in V●● . Cuthbert . cap. 39. t Qui ordinati sunt á Scottorum vel Brittanorum Episcop●● , qui in Paschâ vel Tonsurâ Catholicae non sunt adunati Ecclesiae ; iterùm á Catholico Episcopo manus impositione confirmentur . Similiter & Ecclesiae quae ab illis Episcopis ordinantur , aquâ exorcizatâ aspergantur , & aliquâ collectione confirmentur . Licentiam quoque non habemus eis poscentibus Chrismam vel Eucharistiam dare , ni antè confessi fuerint velle se nobiscum esse in unitate Ecclesiae . Et qui ex horum similiter gente , vel quacunque , de baptismo suo dubitaverint , baptizentur . Decret . Pontific . MS. cap. 9. De cōmunicatione Scottorū & Brittonū , qui in Paschâ & tonsurâ catholici nō sunt . u Bed. l●b . 2. hist. cap 4. x Si quilibet de nostris , id est , Catholicis ad eos habitandi gratiâ perrexerint , non priùs ad consortiū sodalitatis suae adsciscere dignantur , quàm quadraginta dierum spatia in poenitendo peragere compellantur . Aldhelm . epist. ad Domnoni●s . y Quippe cùm usque hodie moris sit Britonum , fidē religionemque Anglorum pro nihilo habere , neque in aliquo eis magis communicare quàm paganis . Bed. lib. 2. hist. cap. 20. z Quòd autē Pascha non suo tempore observabat , vel canonicū eius tempus ignorans , vel suae gentis auctoritate , ne agnitum sequeretur , devictus ; non approbo nec laudo ▪ Bed. lib. 3. hist. cap. 17. a More suae gentis . Ibid. cap. 3. b Pascha contra morem eorum qui ipsum miserant , facere non potuit . Ibid. cap. 25. c Id. ibid. d Colmanus qui de Scotiâ erat episcopus , relinquens Britanniam , tulit secum omnes quos in Lindisfarorum insulâ congregaverat Scotos . Bed. lib. 4. cap. 4. e Optione datâ , maluerunt loco cedere , quàm Pascha catholicum , caeterosque ritus canonicos juxta Romanae & Apostolicae Ecclesiae consuetudinem recipere . Id. lib. 5. cap. 20. See also lib. 3. cap. 25. where Humpū seemeth to be put for Hrippun . f Ibid. cap. 16. & 22. g Nec mora , quae dixerat , regiâ autoritate perfecit . Statim nanque jussu publico mittebantur ad transcribendū , discendum , observandum per universas Pictorum provincias circuli Paschae decennovennales ; obliteratis per omnia erroneis octoginta & quatuor annorum circulis . Attondebantur omnes in coronam ministri altaris ac monachi . etc. Ibid. cap. 22. h Id. lib. 3. cap. 4. & lib. 5. cap. 23. i Id. lib. 5. cap. 23. & 24. k See the History of Wales ; after the year ▪ 755. and 808. l Ego Nennius sancti Elbodi discipulus , aliqua excerpta scribere curavi . Nen● . MS. in publicâ Cantabrig . academ . Bibliothecâ ubi alia exemplaria haben● : Ego Nennius ( vel Ninnius ) Elvodugi discipulus . m Ab adventu Patricii in jam dictam insulam ( Hiberniams● . ) usque ad cyclū decennovennalem in quo sumus , 22. sunt cycli , id est , 421 & sunt duo anni in Ogdoa ▪ de usque in hunc annum . id . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tom. 8. Chrysost. edit . Henr. Savil. pag. 321.6 . & in Notis ▪ col . 966.5 ▪ o Bed. lib. ●hist . cap 2. p An. Dom. 612 ( vel 613. ) Bellum Cairelegion , ubi Sancti occisi sunt . Anual . Vlton . MS. q Bed. lib. 3. hist. cap. 3. & 6. r Ibid. cap. 21.22.24 . s Ibid. cap 3.5.17.25.26 . t Ibid. cap. 22.25 . u Ibid cap. 21.24 . x Paucitas enim Sacerdotū cogebat unum antistitem duobus populis praefici . Ibid. cap. ●1 . y Ibid. cap. 3.4.5.17.26 . z Etsi Pascha contra morem eorum qui ipsum miserant , facere non potuit ; opera tamen fidei , pietatis & dilectionis , juxta morem omnibus sanctis consuetum diligenter exequi curavit . Vnde ab omnibus , etiam his qui de Pascha aliter sentiebāt , meritò diligebatur : nec ●olùm á mediocribus , verùm ab ipsis quoque episcopis , Honorio Cantuariorū & Felice Orientalium Anglorum , venerationi habitus est Ibid. cap. 25. a Dominis charissimis fratribus , Episcopis vel abbatibus per universam Scotiam ; Laurentius , Mellitus & Iustus episcopi , servi servorum Dei. Id. lib. 2. cap. 4. b Gens quanquam absque reliquarū gentium legibus ; tamen in Christiani vigoris dogmate florens , omnium vicinarum gentium fidē praepollet . Io●● it . Columban . cap. 1. c Allen. Answere to the Execution of Iustice in England . pag. 140. d Cùm juri suo renuntiare liberum sit cuilibet ( quanquā subjectionis cujuslibet hactenus immunes ) his tamen hodie nostris diebus , Anglorum Regi Henrico secundo omnes Hiberniae principes firmis fidei sacramentique vin●ulis se sponte submiserūt . G●rald . Cambrens Hibern exp●gnat . lib. 2. cap. 7. e Iudg. 11.26 . f Genebrard . Chronograph . lib. 3. in Sylvest . I. Bellarmin . de Roman . Pontis . li. 5. cap. 9. in fine . g Insulas omnes sibi speciali quodam jure vendicat . Girald . Cambrens . Hibern . expugnat . lib. 2. cap. 7. h Nos hanc olim quaesturam aliquot per annos gessimus ; eiusque muneris obeundi caussâ , primùm in Angliam venimus . Polydor. Vergil Anglic. histor lib. ● i Id Hiberni posse fieri , nisi autoritate Romani Pontificis negabant ; quòd iam inde ab initio , post Christianam religionem acceptam , sese ac omnia sua in eius ditionem dedidissent : atque constanter affirmabāt , non alium habere se Dominum , praeter ipsum Pontificem ; id quod etiam nunc jactitant Id. lib. 13. eiusd . histor . k Camp. History of Ireland . lib. 2. cap. 1. l Hiberni initio statim post Christianam religionem acceptam , se suaque omnia in Pontificis Romani ditionem dederant ; nec quenquam alium supremum Hiberniae Principem ad illud usque tempus praeter unum Romanū Pontificem agnoverunt . Sander . de schism . Anglican . lib. 1. ad an . 1542. m Sané omnes Insulas , quibus Sol justitiae Christus illuxit ▪ & quae documenta fidei Christianae susceperunt , ad jus S Petri & sacrosanctae Romanae Ecclesiae ( quod tua etiam Nobilitas recognoscit ) non est dubium pertinere . Bull. Adrian . IV. ad Henr. l l. Angl. reg . n Ad preces meas illustri Regi Anglorū Henrico secundo concessit & dedit Hiberniā iure haereditario possidendā : sicut literae ipsius testantur in hodiernum diem . Nam omnes insulae , de iure antiquo , ex donatione Constantini , qui eam fundavit & dotavit , dicuntur ad Romanam Ecclesiam pertinere . Iohann . Saruburiens . Metalogic . lib. 4. cap. 42. o Per nostram Imperialem iussionem sacram , tam in Oriente qu●m in Occidente , vel etiam septentrionali & meridianâ plagâ , videlicèt in Iudaeâ , Graeciâ , Asiâ , Thraciâ , Aphricâ & Italiā , vel diversis Insulis nostrâ largitate eis libertatem concessimus : eâ prorsus ratione , ut per manus beatissimi patris nostri Sylvestri Pontificis successorumque eius omnia disponantur . Edict . Constantin p Vltra Oceanum veró quid erat praeter Britanniam ? Quae á vobis ita recuperata est ut illae quoque nationes terminis eiusdem insulae cohaerentes vestris nutibus obsequantur . Eumen. Panegyric . ad Constant. q Pomp. Lat. in Roman . histor . Compend . Io. Cuspinian . in Caesarib . Seb. Munster . in lib. 2 Cosmograph . r Harding . Chronic . cap. 241. s Ibi● . cap. 1●● . t Osullevan . Histor . Catholic . Iberniae , tom . 2. lib. 1. cap 7. u Ibid. cap. 4.5.9 . & lib 2. cap. 3. x Illius terrae populus te recipiat , & sicut Dominum veneretur . Bull Adrian . IV. y Sicut Dominum veneretur , id est , ut Principem dignum magno honore ; non Dominum Iberniae , sed praefectum caussâ colligendi tributi Ecclesiastici . Osullevan . Histor. Ibern. fol. 59. ● . in ma●gine . z Robert. de Monte. Matth. Paris . & Nico● . Trivett . in Chronic . an 1155. a Venerabilis Adriani Papae vestigiis inhaerentes , vestrique desiderii fructum attendentes ; concessionem●eiusdem super Hibernici regni domini vobis indulto ( salvâ Beato Petro & sacrosanctae Ecclesiae Romanae , sicut in Angliâ sic in Hiberniá , de singulis domibus annuâ unius denarii pensione ) ratam habemus & confirmamus . Bull. Aleuandri I ll . apud Giraldum Cambrens . lib. 2. Histor . Hibern . expugnat . cap. 6. in codicibus . MS. ( in edito enim caput hoc mancum est ) & Io. Rossum Warvicensem , in tract . De terris Çoronae Angliae annexis . b Annulum quoque per me transmisit aureum , smaragdo optimo decoratum , quo fieret investitura iuris in gerenda Hibernia : idemque adhuc annulus in curiali archîo publico custodiri jussus est . Io. Sarisbur . Metalogic . lib. 4. cap ▪ 42. de quo consulendus etiam est Giraldus Ca●hrens . lib. 2. Hibern . expugnat . cap. 6. c In Regem & Dominum receperunt . Matth Paris . in Historiâ maiori . an . 1171. Roger. Hoveden ▪ in posteriore parte Annalium . Iohan. Brampton in Historiâ Ioralanensi . MS. d Recepit ab unoquoque Archiepiscopo & Episcopo literas , cum sigillis suis in modum Chartae pendentibus ; regnum Hiberniae sibi & haeredibus suis confirmantes , & testimonium perhibentes ipsos in Hiberniâ eum & haeredes suos sibi in Reges & Dominos in perpetuū constituisse . Io. Brampton ibid. e Venerunt ibidem ad regem Angliae omnes Archiepiscopi , Episcopi , Abbates totius Hiberniae , & receperunt eum in Regem & Dominum Hiberniae ; iurantes ei & haeredibus suis fidelitatem , & regnandi super eos potestatem in perpetuum : & inde dederunt ei chartas suas . Exemplo autem clericorum , praedicti Reges & principes Hiberniae , receperunt simili modo Henricum regem Angliae in Dominum & Regem Hiberniae ; & homines sui devenerunt , & ei & haeredibus suis fidelitatem iuraverunt contra omnes homines Rog Hoveden . ad an . 1171. f Dignum etenim & iustissimum est , ut sicut Dominum & Regem ex Angliâ sortita est divinitùs Hibernia ; sic etiam exinde vivendi formam accipiant meliorem . Girald . Cambrens . Hibern . Expugnat lib. 1. cap. 34. g Rex Angliae misit transscriptum Chartarum universorum Archiepiscoporum & Episcoporum Hiberniae , ad Alexandrum Papam : & ipse authoritate Apostolicâ confirmavit illi & haeredibus suis regnum Hiberniae , secundùm formam Chartarum Archiepiscoporum & Episcoporum Hiberniae . Rog. Hoveden . h Nam summus Pontifex regnum illud sibi & haeredibus suis auctoritate Apostolicâ confirmavit ; & in perpetuum eos cōstituit inde Reges . Io. Brampton . i Perquisierat ab Alexandro ▪ summo Pontifice , quòd liceret ei filium suum quem v●●let Regem Hiberniae facere , & similiter coronare ; ac Reges & potentes eiusdem terrae , qui subiectionē ei facere nollent , debellare . Id. ad an . 1177. k Iohannem filium suum coram Episcopis & regni sui principibus Regem Hiberniae constituit . Id. ibid & Gualterus Co●entrensis , in eiusdem anni histori● . l Constituit Iohannem filiū suum Regem in Hiberniâ , concessione & confirmatione Alexandri summi Pontificis . Rog. Hoveden Annal part . 2 a● an 1177. m Ab co imp●travit ; quòd unus quem vellet de filiis suis coronaretur de regno Hiberniae . & hoc confirmavit ei Dominus P●pa Bullâ suâ : & in argumentum voluntatis et confirmationis suae , misit ei coronam de pennâ pavonis auro contextam ▪ Id. ad an . 1185. n Quibus ipse commisit legatiam in Hiberniam , ad coronandum ibi Iohannem filium Regis . Sed Dominus Rex coronationem illam distulit . Id. ad an . 1187. o Ad Dei omnipotentis laudem & gloriā , ac gloriosissimae eius genitricis Virginis Mariae , totiusque Curiae coelestis honorem , & fidei Catholicae exaltationem , Philippo Rege & Mariâ Reginâ nobis super hoc humiliter supplicantibus , de fratrū nostrorum consilio & Apostolicae potestatis plenitudine , Apostolicâ authoritate Regnum Hiberniae perpetuò erigimus ; ac titulo , dignitate , honore , facultatibus , iuribus , insigniis , pr●rogativis , antelationibus , praeeminentiis regiis , ac quibus alia Christi fidelium Regna utuntur , potiuntur , & gaudent , ac uti , potiri , & gaudere poterunt , in futurum insignimus & decoramus . Bulla Pauli IV. in Rotu●o Patentium , ann . ● & 3. Philippi & Mariae , in Cancellariâ Hiberniae . p Satis constat , secundùm Albertum Magnū & Bartholomaeum de proprietatibus rerum , quòd toto Mundo in tres partes diviso ( videlicèt Asiam , Africam & Europam ) Europa in quatuor dividitur regna : primum videlicèt Romanum , secundum Constantinopolitanum , tertium regnum Hiberniae quod iam translatum est in Anglicos , & quartum regnum Hispaniae . Ex quo patet , quòd rex Angliae & regnum suum sunt de eminentioribus antiquioribus Regibus & Regnis totius Europae : quam praerogativam regnum Franciae non fertur obtinere . Act. Concil . Constant. Sess. 28. MS. in Bibliothecâ Regiâ Iacobaeâ . q Cuius mali maxima culpa in aliquot Angloibernos Sacerdotes iure transferenda est ; qui tartareum dogma ab Orco in Catholicorū per niciem emissū non ●●egabant , licere Catholicis contra Catholicos & suā patriam pro Haereticis gerere arm● & dimicare , Philip. Osullevan . Hist. Catholic . Iberniae , tom . 4. lib. 3. cap. ● . fol. 263. edit . Vlyssipon . an . 1621. r Haec est Academiarum censura ; quâ liquidó cōstat , quantâ ignoratione & caligi ne erraverint illi Iberni , qui in hoc bello ▪ Protestantibus opem tulerunt , & Catholicos oppugnârunt : quamque insanam & venenosam doctrinā attulerint nonnulli doctiores vulgò habiti , qui saeculares homines ad Reginae partes sequendas exhortati , á fide tuendâ averterunt . Id. tom . 3. lib. 8. cap. 7. fol. 204. s Cùm enim Pontifex dicat Anglos adversus Catholicam Religionē pugnare , eosque non minus ac Turcas oppugnari debere ; eisdemque gratiis eos oppugnantes prosequatur , quibus cōtra Turcas pugnantes prosequitur : quis dubitet , bellū ab Anglis adversus exercitū Catholicū omninò iniquū geri ? Censur . Doct. Salmantic . et Vallisolet . de Hibernia bello . t Rom. 13.1 . u Quid , & illa potestas , quae servos Dei persequitur , fidem impugnat , religionem subver●it , á Deo est ? Ad quod respondendum , quòd etiam talis potestas á Deo data est , ad vindictam quidem malorum , laudem veró bonorum . Sedul . in Rom. 13. x Rom. 13.5 . y Sedul in Hymno acrostich . de Vi●â Christi . z Rex iste qui natus est , non venit Reges pugnando superare , sed moriendo mirabiliter subiugare : neque ideo natus est ut tibi succedat , sed ut in eum mu●dus fideliter credat Venit enim , non ut regnet viva● , sed ut triumphet occisus : nec ut sibi de aliis gentibus auro exercitū quaerat ; sed ut pro salvandis gentibus preti osum sanguinē fundat . Inaniter invidendo timuisti successorem , quem credendo debuisti quaerere salvatorem : quia si in eum crederes , cum eo regnares ; & sicut ab illo accepisti temporale regnum , acciperes etiam sempiternum . Hujus enim pueri regnum non est de hoc mundo ; sed per ipsum regnatur in hoc mundo . Ipse est etiam Sapientia Dei , quae dicit in Proverbiis : Per me Reges regnant . Puer iste Verbum Dei est , puer iste Virtus & Sapientia Dei est . Si pot●s , contra Dei sapientiam cogita : in tuam perniciem versaris , & nescis . Tu enim regnum nullatenus habuisses , nisi ab isto puero qui nunc natus est accepisses . Claud. lib. 1. in Matth. a In doctrinâ religionis non quid dicatur , sed quis loquatur attendendum esse . Tho. Stapleton . De●ens . Ecclesiastic . a●thoritat . lib. 3. cap. 7. & Demonstrat . Principior . Doctrinal . lib. 10. cap. 5. b Veritas propter seipsam diligenda est , non propter hominem , aut propter Angelum , per quem adnunciatur . Qui enim propter adnuntiatores eam diligit , potest & mendacia diligere , si qua fortè ipsi sua protulerint . Claud. in Galat. 1. c Ioh. 10.16 . d Psal. 72.19 .