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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65422	Popery anatomized, or, A learned, pious, and elaborat treatise wherein many of the greatest and weightiest points of controversie, between us and papists, are handled, and the truth of our doctrine clearly proved : and the falshood of their religion and doctrine anatomized, and laid open, and most evidently convicted and confuted by Scripture, fathers, and also by some of their own popes, doctors, cardinals, and of their own writers : in answer to M. Gilbert Brown, priest / by that learned, singularly pious, and eminently faithful servant of Jesus Christ M. John Welsch ...; Reply against Mr. Gilbert Browne, priest	Welch, John, 1568?-1622.; Craford, Matthew. Brief discovery of the bloody, rebellious and treasonable principles and practises of papists.	1672 (1672)	Wing W1312; ESTC R38526	397,536	586

suppose that the judgement were to fall but upon the committers of this sin only it were too great but it would reach further to a whole Kingdom wherein it were committed if by repentance and execution of Justice it were not prevented For shal Abimelech King of Gerar Gen. 20.9 fear the judgement of GOD upon his whole Kingdom for one adultery only intended and that in ignorance And what may a whole Land then fear for such abominable Idolatry in so clear a light of the Gospel And shal the ten Tribes fear the wrath of GOD Josh 22.21 to be kindled against the whole Congregation of Israel for the rebellion of the other two Tribes in setting up an altar to sacrifice upon as they thought And what should we fear then against this whole Land if there were altars reared up not to worship GOD on but the Idol of Babel And if Achans theft Josh 7. suppose both the person and the sin was unknown yea suppose there was no suspicion neither of the one nor of the other spoyled all Israel of GODS presence made them fall before their enemies and made the LORD refuse to be in the midst of them unless the sin and person was tryed and searched and the Anathema taken away And would not Babels Idolatry be much more effectual to spoyl all the Land if it were defiled therewith of GODS presence to make us fall before our enemies and to make the LORD to depart from us suppose it were but in one person seeing the sin is more odious in the LORDS eyes our light greater and we more obliged then they were And suppose that this abomination should be but in privat families yet it is a fretting canker as the Apostle saith 2. Tim. 2.17 that when it hath infected a member of the body it will infect the rest if it be not prevented by cutting off the festered member And the Apostle saith 1. Cor. 5.6 A little leaven leaveneth the whole lump And experience hath taught that by process of time a little leck hath sunk a great ship and one person infected with the pestilence hath infected a whole Kingdom The first Idolatrie of the land of Canaan began with Teraphim Jehovae silver sanctified to the LORD to be an Image Jud. 17.5.3 but afterward it grew up to the worship of Baal and Ashtaroth ch 2.13 It was in the beginning but in one only family the family of Micah ch 17.1 but in process of time it passed from that family to the Tribe of Dan ch 18. and from that Tribe to all the rest of the Tribes ch 2.13.14 till at the last all Israel sinned and did that which was evil in the sight of the LORD So there is no question Sir if your Majesty put not to your hand as you have begun to do it will get foot in this Land and it would pass from families to Tribes from privat houses to Temples from the worship of the round bread to the worship of stocks and stones and so by one degree to another till it have made all guilty what by infecting what by communicating with their sins and then bring the fearful vengeance of GOD upon all And suppose Sir that you have not need to be taught of any for that light and understanding wherewith the LORD hath anointed you in so great a measure beyond many doth teach you all things and your Majesty hath laid so sure foundation of maintenance both of Justice and Religion within your Land and hath begun so substantially to prosecute the same for the which from our hearts we render glory and praise to GOD. So that all further exhortation of your Majesty would seem to be superfluous Yet I must borrow leave at your Majesty to be bold with all humbleness of mind and reverence of heart to GOD and to your Majesty to beseech you by the price of JESUS CHRIST your LORD to stirr up the bowels of your compassion over this desolat Countrey For upon whom are the eyes of all Israel 1. Kings 3.20 but upon you Sir And what King is there under Heaven under whose Government the Gospel hath had so free a passage and the Church of GOD hath had ●●ch●●●nrity and liberty in such peace for so long a 〈◊〉 a whole Kingdom without Heresie or Schism 〈◊〉 under your Majesties Government So that we were both ungrate to GOD and to you Sir if with all thanksgiving we did not acknowledge it Take therefore for examples these worthy Kings who have received a good report in the Word of the LORD and now resting from their labors have received that incorruptible Crown of glory Put on their affections Sir and follow their actions that your report here and Crown hereafter may be equal or rather above theirs Let your heart melt Sir with good Josias 2. Kings 22.19 not for our fathers transgressions as he did but for our own sins and the sins of this Land Ezek. 9.4 For GOD regarded not the time of their ignorance Acts 17.30.31 Rom. 2.16 when the Gospel shined not but now since that light is broken forth he admonisheth all men to repent because he hath set a day which cannot be far off wherein he will judge every one by the Man CHRIST JESUS according to his Gospel And if that great Angel had not descended unto us with that little Book open in his right hand Rev. 10.1.2 and the Land had not been once purged of Idolatry we should not have sinned but now we have no cloke for our sin John 15.21.24 Stir up your anger with Moses Sir who suppose he was the meekest man upon the face of the whole earth Num. 12.3 yet when he saw the golden Calf his anger was kindled Exod. 32.19 that he brake the Tables of stone the LORDS own work and writ burnt the Calf in the fire br●yed it in powder scattered it on the waters and made the people to drink thereof Follow the example of good Jehosaphat Sir who fought the LORD his GOD 2. Chron. 27.4.20 walked in his precepts lifted up his heart to the wayes of the LORD purged his land of Idolatrie And first sent Levits with his own Princes to teach all the Cities of his Kingdom the Law of the LORD and after being admonished by the Prophet for helping of the wicked and loving them who hated the LORD suppose he was his neighbor King joyned in affinity with him he so repented that he went from the one end of his Kingdom to the other even from Beersheba to mount Ephraim and brought his people to the LORD their GOD and established Religion and Justice in all the Cities of his Kingdom and therefore the LORD was with him he prospered and had riches and honor in abundance What joy of heart Sir brought Ezechias to the hearts of all the godly as well indwellers as strangers when he purged his land of Idolatrie 2. Chron. 29. and 30.31 brake the brazen Serpent which the people had abused opened the doors of

was a stranger and was to preach in a strange tongue and to strangers yet did preach with such boldness and authority as if he had been before the meanest Congregation whereat Trochrig being astonished could not but on his acquaintance with him question him thereanent whence he had such confidence and was so little moved whilst he preached before strangers so grave and judicious an Auditory and in a strange tongue To whom Ex intimo animi sensu respondit vultu velut ad condolentiam compassionem non ad contemptum vel dedignationem composito Vah Ego ne hominum quorumvis faciem aut curem aut metuam qui memini reputo apud me me coram S. Sancta gloriosà illa majestate consistere cujus verbum in ipsius conspectu servis creaturis ejus annuncio Crede mihi quum ea me subit cogitatio vultus hominum quorumcunque curare aut magni facere non possum etiamsi vellem vel maxime he answered in a humble way as one humbled and not lifted up O do I either care for or fear the face of any man who remembers and considers that I am standing before that holy and glorious Majesty whose word I preach in his sight to his servants and creatures Believe me when the impression of that is upon my spirit I cannot although I most willingly would care for or esteem the countenance of men He was most zealous and tender of all the truths of GOD and studied to the utmost of his power to advance the Kingdom and interest of CHRIST not esteeming his life dear to him for the cause of CHRIST yea accounting it his greatest honor to suffer for him and his truth witness these words of his in the fore-cited letter VVho am I that he should first have called me and then constitut me a Minister of glad tydings of the Gospell of salvation these sixteen years already and now last of all to be a sufferer for his cause and Kingdom c. He shined most brightly as a star of the first magnitude in Kirkubright and Air the space of sixteen years and in France about twelve or thirteen years how long he lived after he came to England I cannot learn but I suppose it was not very long For the sad case of the Churches of France Bohemia and Germany brake his heart His wife was a very eminently godly woman the daughter of John Knox our famous Reformer He had two sons that came to maturity one whereof was a Doctor of Physick the other to wit M. Josias was a very faithful and eminent Minister of the Gospel There are several of his Sermons in manuscripts in the hands of many It is a great loss that these candles should be hid under bushels and not set on candlesticks As concerning this Treatise it is both learned solid clear and easie to be understood by very ordinary capacities and the greatest and weightiest points of Controversie are handled therein as concerning the Church the Mass Antichrist Justification by Faith the merit of works the Judge of Controversies and several other very weighty points of Controversie so learnedly solidly and convincingly that now for the space of seventy years none ever did attempt to make a reply thereto We need not detain you longer in showing reasons that moved us to republish this Treatise at this time for the great increase of Popery and ignorance of the people of this Countrey is reason sufficient for publishing Treatises of this kind especially such an one as this which is preferable to other Treatises of this nature on several accounts First it handles both convincingly clearly and yet briefly the most weighty points of Controversie betwixt us and Papists whereas other Treatises generally either handle only some one or two heads or else they are so voluminous that common people neither can have money to buy or time to read them 2. The Author spent much time in praying for a blessing on this work and therefore we may expect a blessing on it 3. The whole Treatise savors of much piety and zeal especially the Epistle to the Reader where is laid out to our serious consideration GODS goodness to us on the one hand and our unanswerableness to him on the other with the Authors fears lest the Gospel be removed from us if we do not repent and reform The consideration whereof will undoubtedly have great influence on a gracious soul to stir him up to mourn and lament for the sins of the Land and deal seriously for the LORDS abiding with us I know not any thing more useful through GODS blessing for stirring us up and awaking us out of our security in this secure and stupid generation then the serious consideration of the things held out in that Epistle Was our provocations so great seventy years ago that the godly and learned Author expected nothing but the removeal of our candlestick except we did repent And what can be expected now but the powring forth of wrath to the utmost on us except speedy and serious repentance prevent it seeing GOD out of his infinit long-suffering and patience hath continued the Gospel with us to this day and we have multiplied our provocations above the iniquities of our Fathers as if they had been smal things We have exceedingly surmounted them notwithstanding that our light hath been greater and our mercies mo then theirs were O if the consideration of these things would lead us to repentance That the reading of this Treatise might be less tedious and you may more easily take it up I have divided the same in Sections annexing a title to each Section And because the Section concerning the Mass did agree to be placed after the Section concerning Transubstantiation we have transposed it and placed it there I intended to have annexed thereto An answer to H. T. his Manual of Controversies printed anno 1671. and sent into the Countrey for seducing of poor souls but because it would have caused the Book to swel to a Volume I forbare intending if the LORD will to publish it shortly and in the mean time I have annexed A Discovery of the bloody and treasonable principles and practises of Papists that all may see that not only Papists are Hereticks and Idolaters but also bloody Traitors and incendiaries unworthy to live in any Christian Kingdom or Commonwealth As it was the design of the blessed Author in writing and publishing this Treatise at first to confirm the weak establish the wavering convince and stop the mouth of gain-sayers and to discover and lay open the errors idolatries and abominations of that Whoor of Rome that the poor people may be made to flee from Babylon lest being partakers of her sins they be made also partakers of her plagues which are no less then to have their portion in that Lake that burneth with fire and brimstone which is the second death So it is our design in republishing the same For what man is he

Mass-Priest any longer for they all agree in this that the sacrifice of Christ upon the cross hath accomplished all the sacrifices of the Old Law and that the vertue of it is everlasting and therefore should not be reiterat and that the sacrifice of Christians are not propiciatory but only spiritual Seeing therefore the sacrifice of the Mass was so long unknown to the Church of Christ it remains now that we show by what degrees it crap in For as after the going down of the Sun darkness comes not in immediatly but there is a twi-light before the darkness come even so after the bright stars of the primitive Church had ended their course in process of time and piece and piece first the third part of the Sun Moon and Stars were darkened till at the last the bottomless pit was opened and that great darkness came up as the smoak of a great furnace that darkened both the Sun and the air Out of the which this great abomination of the sacrifice of the Mass did proceed For Bertram who lived between the 800. and 900. years after Christ saith Our Savior hath done it once in offering up himself for he hath once offered up himself for the sins of the people and this oblation is always celebrat every day but in a mystery And he saith That once oblation of Christ is handled every day by the celebration of these mysteries or Sacraments in the remembrance of his Passion Bertram de corp sang Dom. in Heb. 7. There he oppones a real sacrifice to a mystery and Christs sacrifice once made to a dayly commemoration or remembrance of his suffering Haymo such like reckoning out the sacrifices of Christians he calls there The praises of the believers the penitence of sinners the tears of supplications their prayers and alms Haymo in cap. 5. Ose in cap. 2. Abac. Malac. 1. Theophilact who lived in the 900. year after Christ he saith in Joan. cap 81. That there is but one sacrifice and not many because Christ hath offered up himself once And he saith in another place ab Heb. cap. 10. Christ hath offered up himself once a sufficient sacrifice for ever and we have need of no other sacrifice to wit propiciatory And Anselm who lived in the thousand year of God and after he saith That which we offer every day is the remembrance of the death of Christ and that there is but one sacrifice not many for it hath been once only offered up And again Our Lord saith he bade take eat not sacrifice● and offer up to God Anselm● in Epist ad Heb. cap. 10. So this was the doctrine of the most learned who lived a thousand years after Christ that Christ offers up himself but once and that sacrifice was sufficient and everlasting and the sacrifices of Christians are spiritual and the Sacrament which they called sometimes a sacrifice was a commemoration of Christs one sacrifice once offered up upon the cross But from thence unto this time this abuse and sacrifice of their Mass crap in but by diverse degrees and by the concurrence of many causes SECTION XI Concerning the Degrees and Means whereby the Sacrifice of the Mass crap in First I will set down the estat of the publick worship of God in the primitive Church the first three hundred or four hundred years after Christ and then the means and degrees whereby this abominable Sacrifice crap in FIrst it is manifest that in the primitive Church the Communion or Sacrament of the Lords Supper was ministred ever week once upon the Lords day and in some place it was ministred every day as appears by these Authors Justin Martyr in Apolog. 2. Tertull. apolog Aug. de consecrat dist 2. cap. Quotidie And therefore Ambrose who lived in the three hundred age exhorteth to a dayly receiving of it Ambros lib. 5 cap. 4. de sacrament Next from the Communion was excluded● first these who were not sufficiently instructed in the grounds of Christianity who were called Catechumeni that is catechised and instructed by questions and answers Next these who had not ended out their repentance● and satisfaction to the Church who were called Poenitentes that is penitents And thirdly these who were possessed with an evil spirit who were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All these after that the first prayer the reading of the Scripture the sermon and the rehearsing of the Creed at the which they were present were ended they were commanded by the Deacon to retire themselves and to depart out of the Assembly or Congregation that place might be given to the faithful who was to cōmunicat in these words Ite missa est that is Go your way depart And from this first came the word Mass in the Church of God and this Bellarmin confesses lib. 1. de missa cap. 1. that the word in Latin is called missio or dimissio or missa and in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Pagans used that same word after their sacrifice was ended in Apule l. 11. de metamorph And the abuse easily growing in the frequent using of this word it came to pass by time that all the worship of God as the first prayers the singing of the Psalmes the reading of the Scripture the preaching of the Word the rehearsing of the Symbole which was performed in the Assembly before the dimission of these who were catechised was called Missa Catechumenorum As Bellarm. confesses lib. 1. de missa cap. 1. And the rest of the worship of God which was done after their departure to the demission of the faithful as the celebration of the Supper c. was called Missa Fidelium Conc. Valent. cap. 1. Bellarm. ibidem Alcuinus de officijs Eccles cap. de celebratione Missa So then this word Mass which the Church of Rome ascribes now unto their pretended sacrifice came first from the demission or skailing of the people as they call it from the Lords service and was never heard of in the Church of Christ nor read of in any Author Hebrew Greek or Latin for the space of 400. years almost after Christ And Jerome who lived in the year 422. and was an Elder in Rome who writ so many volumes made no mention of this word Mass at all For that Commentary of the Proverbes which is ascribed unto him where mention is made of the Mass is not his See Marianus Victorius Reat in praefat in 8 tom operum Hier. For beside other things there mention is made of Gregory who lived almost 200. years after him And Ambrose makes mention of it only once S. Augustin twise or thrise for all the volums which they writ if these book be theirs For Erasmus in his censures upon the sermons de Tempore saith that many of them are found under the names of others Authors savors little either of Augustines learning or phrase See James Gillotius in praefat ad Ambros And that neither of them in the

Church for calling the marriage of infidels a Sacrament For as we deny marriage to be a Sacrament at all properly so doth your Church deny the marriage of infidels to be a Sacrament properly But to let this pass I say because I will not deceive the Reader as ye do with appearances of contradictions through the ambiguity of the words Alphonsus de Castro lib. contra haeres verbo nuptiae haeres 3. Petrus a Soto lectio 2. de matrimonio two of your Doctors and sundry others say That marriage is not a proper Sacrament of the New Testament And yet the Council of Florence and Trent and sundry others of your Church say the contrary 2. Durandus a great Doctor of your Church saith in 4. dist 26. quaest 3. That marriage is not a Sacrament properly 3. Some of your Church held that carnal copulation in marriage is a part of the Sacrament some the contrary that it is neither a Sacrament nor a part of the Sacrament so Bellarmin testifies lib. 1. de sacram matrim c. 5. pag. 88. 4. Durandus and your Canonists hold That the Sacrament of marriage doth not confer grace unto them that receive it And yet our common doctrine is contrary this as Bellarmin grants ibidem Last of all Canus a learned Papist affirms That every marriage lawfully contracted among Christians is not a Sacrament but only that which is made by the Minister in a certain form of words the which Bellarmin and sundry others deny And you are of great diversity concerning the matter of that Sacrament among your selves These are not now shows of disorders and contradictions but they are so true and manifest that Bellarmin your chief campion hath confessed them de sacram matrim lib. 1. Judge thou now Christian Reader whither is it we or they that is at variance among our selves And this for the ninth point of your doctrine SECTION XVII Concerning Merit of Good Works M. Gilbert Brown ELeventhly our doctrine is that a man in the estat of grace doing good works merits or deserves a reward which is the doctrine of the Prophets Christ and his Apostles as may be perceived in these places and many the like a Gen. 15.1 2. Kings 15.7 Eccles 16.15 and 10.31 Psal 118.112 Prov. 11.18 Sap. 5.16 and ●10 17 Isai 3.10 Jer. 31.16 Fear not Abraham saith God I am thy protector and thy exceeding great reward In another place Therefore be ye of comfort and let not your hands be dissolved there shal be a reward for your work And in the Book Ecclesiasticus All mercy shal make place to every one according to the merit of his works With many more in the Old Testament then I am able to let down here But some of them I have noted And our Savior saith b Matth. 5.12 John 5.29 Matth. 10.42 and 16.1 and 16.27 and 25.34 and 20. Mark 9.41 Luke 6.35 Rejoyce and be glad for your reward is great in heaven And again They that have done good things shal come forth to the resurrection of life but they that have done evil to the resurrection of judgement And whosoever shal give drink to one of these little ones one cup of cold water only in the name of a disciple truly I say unto you he shal not lose his reward And c 1. Cor. 3.8.14 and 9.17.18 Eph. 6.8 S Paul saith Every one shal receive his own reward according to his labor And d 2. John 8. Rev. 22.12 S John saith Look to your selves that ye lose not the things which ye have wrought but that ye may receive a full reward And in his Revelation Behold I come quickly and my reward is with me to render to every man according to his works With many more the like in the Word of God What can our new men say against this doctrine of Christ his Apostles and Prophets seeing that there is no reward without merit because merces and meritum have relation together For there is no reward promised in the Word of God but for doing and working And albeit God hath promised to reward all our good deeds yet this promise is not without a cause that is to them that will labor and work and to do according to his will For he hath promised no reward to them that will not work but to such as deserves the same by their doings as I have noted before in the book called Ecclesiasticus the 16. chapter Maister John Welsch his Reply As for your doctrine of merits of works wherein you say That a man in the estat of grace doth merit eternal life and glory and that as well in respect of the work it self as of the covenant and promise made unto it So Bellarmin lib. 5. de justific cap. 17. yea that the works are in vertue equal and of as great valor as the reward of eternal life is so that there is an equal proportion between the works and eternal life And there are some of your Church and those of the learned among you who have gone further and affirm That the good works of the righteous merits life eternal in respect of the worthiness and excellency of the work it self suppose the Lord had never made a promise or covenant as Cajetanus a Cardinal and Dominicus à Soto as Bellarmin reports of them lib. 5. de justif cap. 19. And M. Reynold saith pag. 105. That good works and evil are laid in different ballance that good works are the cause of heaven as evil works are the cause of hell And Andreas Vega saith in 5 quaest de justific That the reward of glory shal not be greater then our good works have deserved What blasphemy is this your doctrine And surely if in any one point of your doctrine you show your selves to be men who not only knows not the holiness of God the unspeakableness of that other life the perfection and infinit vertue of Christs merits the perfection of his Law and mans infirmity and weakness especially you manifest it in this point For if ye knew any of these things ye would never profess such damnable doctrine For that our works may merit eternal life as ye say and that not only in respect of the covenant but in respect of the work it self there are five things required 1. That the work be perfect according to that measure of perfection which the Law of God requires and the whole Law must be fulfilled and that perfectly and continually 2. The works must not be debt that is such works as we are bound before to do For the paying of that duty which we ow already cannot merit properly a reward For will you say that for the paying of that which you ow already you deserve a reward 3. There must be a proportion and equality between the work wrought and the reward it self For if the work be less and the reward greater then that which is more then the work is not of merit but of liberality 4.

saying in Philosophy that a conditional Proposition proves nothing It appears he hath been in haste that he might not have leasure to (a) I proved all that was required at my hands prove any head for example of his promise For we understand that M. John is a man who may err as many man hath done before by his judgement and therefore he must have no (b) I desire no credit without warrant as your Popes and your Church do of her disciples credence of us except he bring his warrant and ye shal be (c) M. Gilbert is once beguiled for this is performed sure that he is never able to perform his sayings Master John Welsch his Reply This my Reply I hope satisfies for answer to this section SECTION XXIII Concerning the Visibility of the Church and whither the Visible Church may make defection Master John Welsch THirdly I answer The Spirit of God fore-tels that when the Antichrist shal come the defection shal be universal and all Nations shal be drunken with the wine of her fornication M. Gilbert Brown Where this is written M John tells not For I am sure as it is set down here there is no such thing in our Bibles no not in their own corrupted Bibles except they have augmented them of new That there shal be an universal defection it is altogether repugnant to the Word of God as I have shewed before in proving the Church always to continue For the same place where I believe he alledges to hath these words And it was given unto him to make war with the Saints and to overcome them And power was given him upon every tribe and people and tongue and nation and all that inhabit the earth adored it whose names be not written in the book of life of the Lamb Rev. 13 7.8 Here any man may see that the Saints of God that shal be persecute by the Antichrist such that is written in the book of life shal not make defection then it shal not be an universal defectiō And also M. John afterward in finding some of his Religion that said against the Antichrist the Pope the time bygone is contrary to himself here that the defection shal not be universal And where he saith that all Nations shal be drunk●n with the wine of her fornication the text is otherwise Because all Nations have drunken of the wine of the wrath of her fornication that is that the people of all Nations that have obeyed her shal be punished with the wrath of God and not that all the world should make defection M. John Welsch his Reply You fight against your own shadow M. Gilbert and whereas ye can find nothing justly to quarrel in my words being rightly taken and taken as the Scripture takes them you devise a meaning of your own brain and would father it upon me that ye may the more easily have somewhat to speak against For I neither spake it nor meant it that the elect should make defection in the time of the Antichrist I am so far from it that suppose I believe assuredly that this prophesie is fulfilled in your own Church yet I know assuredly that the Lord reserved his own elect to himself who was kept free from your Idolatry as he promised Rev. 14. and Histories record of some whereof I did set down some of their names But this is the doctrine of one of your own Church Dominicus a Soto in lib. 4. sent dist 46. quaest 1. art 1. who believed it assuredly That the faith of Jesus Christ and Religion should be utterly extinguished through the persecution of the Antichrist if Bellarmin speak true of him lib. 3. de Rom. Pont. cap. 17. And so turn the point of your sword M. Gilbert upon your own brother who so taught and not upon me who is far from it And if ye will say wherefore then called I it universal I answer Because the Scripture calls it a defection without any addition or restraint and your Rhemists grant That this defection shal be a revolting of Kings People and Provinces and the publick intercourse of the faithful with the Church of Rome shal cease And that the dayly sacrifice shal be abolished most universally throughout all Nations and Churches of the world by Antichrist himself Annot. upon 2. Thess 2. And Bellarmin saith lib. 3. cap. 16. That he shal be Monarch of the whole world Therefore this Kingdom by your own confession shal be universal and seeing his Kingdom is an apostasie or defection for as many as shal obey him shal make defection from the faith therefore by the doctrine of your own Church it must be an universal defection And the Scripture saith expresly That he shal make all both smal and great c. to receive a mark on their right hand and on their fore-heads and that no man may buy or sell c. and that all Nations have drunken of the wine of the wrath of her fornication Rev. 13.16 and 14.8 and 18.3 Now whither I might call that universal which the Scripture calls all and your Rhemists and Bellarmin makes so general and universal that it shal possess all the Kingdoms of the earth let the Christian Reader judge And let me ask you M. Gilbert Do you not believe that the Church is Catholick or Universal And do you not think with one of your own number to wit Costerus a Jesuit in Enchirid. that the Church is called Universal because the faith of the Church is scattered in all Nations and yet for all this all particular Nations and all particular men receives not this faith and yet notwithstanding it is Universal and is called Universal still And doth not the Scripture prophesie that in Abraham all the Nations shal be blessed Gal. 3.8 and yet for all this there were and is millions of the Gentils that are not blessed in him Why then in like manner may not the defection in the time of the Antichrist be called universal although the elect be exeemed from it But wherefore insist I to refute this vain quarrelling of words which serves to no purpose So then this that I said is both in your Translation and ours in substance and is not contrary to that which I said afterward As for that place of Scripture which ye cite here Rev. 3.7 8. it is not spoken here of the Antichrist but of the persecution of the Roman Emperors As for that calumny of yours in calling our Bibles corrupted and augmented this is your sin M. Gilbert whereof one day ye shal make an account to the Majesty of God for the slandering and bearing false witness of the truth of God And to speak the truth this is true of you For both you have added to the Scriptures of God first the Apocrypha next your traditions which your Church hath decreed to be received with equal reverence and godliness with the Scripture Concil Trident. sess 4. thirdly the Decretal Epistles of your Popes which

for I think you would not have wished me to read that thing which ye your self believes not to be true I therefore read it and read it over again And beside many other things I find this in it that the Antichrist should be born of a Virgin by the help of the Devil as Christ was born of the Virgin by the work of the holy Ghost I wondered that you should have wished me to read that Book in the which there was so manifest an error and that contrary the doctrine of your own Church You should beware of this M. Gilbert for if your Head and Church get wit of it they will not only count you a bad defender of the Catholick Faith as you say you are but also it may be they suspect you of heresie who do wish your adversaries to read that Book wherein so manifest an error is and that against the doctrine of your own Church For who will think of you but that ye are of that same opinion your self seeing you are so earnest with others to read the same Bellarmin that great defender of your Catholick Faith was more wise then you in this point For first he saith lib. 3. de Rom. Pont. cap. 12. There is a manifest error in that treatise Next he saith It is certain that that treatise cannot be Augustins but it is probable saith he that it is Rabanus his work So to conclud this I assure you M. Gilbert I am of the same mind that I was concerning your Popes for all the reading of that work But I am not of the same mind towards you that I was before the reading of the same for either I think you have been very foolish in wishing me to read that which you believed not your self to be true or else that ye defend a manifest error not only against the truth but also against the doctrine of your own Church And let your Pope who is the bond of unity among you see to this how to reconcile you and Bellarmin two defenders of his Catholick Faith you saying that that work is Augustins and Bellarmin flatly denying it and affirming that it cannot be his you wishing your adversary to read it and Bellarmin confuting a manifest error in it But betwixt you be it Now this is all that you have said for the defense of your Pope which are but as figg leaves which cannot hide his nakedness Now I will let thee see Christian Reader what we have for us wherefore we affirm and teach and is ready also as thousands have done before us to seal it with our blood that the Popes of Rome are the Antichrist which the Scripture hath fore-told should come time hath made manifest and the Lord his mouth hath in a part consumed And first I will lay this ground which M. Gilbert cannot gain say and the conscience of all men will subscribe to That as the true Christ is sufficiently described in the Old and New Testament so the Antichrist is sufficiently described there also And as he is to be believed under the pain of the endless damnation of their souls to be the true Christ to whom the prophesies of the Old Testament concerning the Savior to come doth agree and of whom the New Testament testifieth that they are accomplished so he must be that Antichrist which the Scripture fore-told was to come to whom every one of the marks and properties of the Antichrist set down in the same do agree and in whom they are found to be accomplished Let us therefore out of the Scripture search the marks of the Antichrist and then let us see whether their Popes of Rome be stamped with these marks or not I speak not now of the many Antichrists whereof John speaks 1. John 2.18 which were fore-runners of that great defection which was fore-told should come in the Church of God but of that chief and great Antichrist who not in one or two things only but almost in all the points of his Religion should be contrary to Jesus Christ whom these places of Scripture 1. John 4.3 2. Thess 2. Rev. 11.13.17.18 do describe And while as I affirm that the Popes of Rome are this great Antichrist I understand it thus That they are the Prince and Head of that defection and apostasie which the Scripture fore-shew and fore-told was to come in the Church For I do not think that all the strength and force of the Antichrist is included in the Pope but the Pope and his Kingdom which is contrary to the Kingdom of Christ is most truly called the Antichrist whereof because the Pope is the Prince and Head therefore by that figure taking the part for the whole I call him the Antichrist And in this we follow the Scripture for the Scripture speaking of the Antichrist sometimes calls it a defection and a mystery of iniquity and the second beast that hath horns like the Lamb and the Harlot and sometimes points out the principal and chief in this Kingdom on whom the whole body of iniquity doth hang as when he writes here the man of sin and son of perdition which is an adversary who extolls himself above all c. which is most properly spoken not of the body but of the Head Having shown now in what sense we take the Antichrist we will go to the matter And first to that 2. Thess 2.3.4 where he is described and that by no dark prophesies as you say but by plain sayings First therefore the Scripture calls him there a man of sin a son of perdition The which to be accomplished in your Popes your own Histories Cardinals Councils Favorers Friers Friends and themselves do sufficiently testifie So that if they speak true of themselves which you cannot deny then of all the monsters that ever the earth hath born some of your Popes have been the greatest monsters For in this point M. Gilbert we deal not with you as ye deal with us for ye cite our enemies as witnesses of us which should have no credit and we cite your own friends and these of your own Religion So that they shal be fetched out as witnesses against you in this point whether your Popes be the men of sin and sons of perdition or not What Commandment is there of the first or second Table which they have not violated in the highest degree 1. Whoremongers 2. Adulterers 3. Sodomits 4. Incestuous 5. Fosterers and maintainers of harlots 6. Tyrants 7. Devilish and Sorcerers 8. In pride passing all creatures under heaven 9. Atheists without God 10. Perjured 11. Burreaus 12. Bawds and merchants of whores 13. Sacrilegious 14. Traitors 15. Seditious 16. Blasphemous 17. Parricides 18. Poysoners of Emperors Senators Cardinals yea of their own parents and sisters 19. Helpers of the Turks 20. Drunkards 21. Simoniacks 22. Monsters 23. Bastards 24. Arrians 25. Idolaters 26. And so contentious that sometimes there was two sometimes three and sometimes four all Popes striving for the Popedom together

Innocentius who were elected Popes and succeeded one after another He excommunicats the Emperor Frederick and Pope Victor He betrays the Emperor to the Souldan sends his picture to him and writes to him to cut him off if he would live in peace He caused him to fall down on the ground and to seek mercy and then tramped upon his neck the Monarch of the world repeating that sentence of the Psalm Super aspidem basiliscum c. Thou shalt walk upon the serpent and the cokatrice and thou shalt tramp down the lyon and the dragon O blasphemous mouth for this is spoken only of Christ And when the Emperor answered Not to thee but to Peter He replyed Both to me and to Peter Boniface the 8. that three-formed beast of whom the common Proverb is that he entered in like a Fox rang like a Lyon and died like a Dog He most craftily deceived his predecessor Celestin by causing one to speak to him for many nights through a whistle as though it had been the voyce of an Angel Celestin Celestin renounce for the burden is greater then thou art able to bear The which the simple man believing renounced the Popedom and so he entered in his room And having imprisoned the simple man his predecessor he was such a cruel Tyrant that he persecuted some of his Cardinals every where spoyling them both of their livings offices and their heritages He wasted and spoyled the places where they were reset so that they were compelled some of them to dwel in the woods flying his cruelty Some did venter upon the cruel hearted Pirats thinking to find greater humanity with them then with their holy Father the Pope He was also without all Religion for when the Archbishop of Genua upon Ashwednesday upon his knees bare headed doing his service in the Temple before the people this holy Father looking on him took a great many of ashes and cast in his eyes saying these words Remember man because thou art a Gibellin and with the Gibellins thou shalt return to ashes He nowrished harlots he begat bastards he affirmed that no man should judge him though he carried a number of souls with him to Hell John the 23. taught that the souls separated from the bodies did not see Gods face while after the resurrection and sent Friers to preach it He was declared by the people of Rome as Marius saith to be an heretick a Tyrant in the Church and a perturber of the publick peace of Christians Benedict the 12. he bought from her other brother Gerardus with great gifts a sister of Franciscus Petrarcha to commit villany with He nowrished many harlots of whom it is written Iste fuit verò laicis mors vipera Clero devius à vero He was a death to the people a viper to the Clergy a wanderer from the truth One part of Christendom to wit the Romans make Urbanus the sixth Pope another sort make Clement the seventh Pope whereby was such a schism that it went to their successors and continued forty years These Popes did mutually by their Bulls excommunicat one another they sent infamous libels one to another wherein they called other mutually Hereticks Schismaticks Antichrists Tyrants Thieves Traytors Sowers of evil seed and the sons of Belial and that worthily Now because the Church of Rome saith that the Popes cannot err and that their judgement is infallible and their decreets most sure therefore if this be true by their own testimonies they are hereticks schismaticks and Antichrists c. Illyricus testifies that Theodoricus Niem the Pope his most inward Scribe faithfully set down the History of the Schism of these Popes in three Books wherein he saith that he found the devilish craft of the Popes and their wickedness whereby they horribly mocked God and Religion vexed and tyrannized over the Church of Christ to be such that suppose he had read heard and seen much of their wickedness before yet having read that Book he saw their wickedness was ten fold more then ever he would have suspected And therefore he saith Truly now I assent unto the Canonists who affirm that the Pope is neither God nor man for saith he they are incarnat Devils and in malice and wickedness is worse then Satan himself Urban the sixth put five Cardinals in sacks and cast them in the sea and drowned them He condemned to death three other Cardinals commanded their heads to be cut off their bodies to be rosted in a furnace and being rosted to put them into sacks and whensoever he went from one people to another he carried them upon horses as spectacles and that they might be known to be Cardinals he placed their red hats upon the sacks Collenutius writeth this in his Neapolitan History Was ever Nero or Heliogabalus so cruel John the 24. after his predecessor was poysoned threatned the Cardinals to choose whom he would for this cause named they many but with none of them was he pleased then they prayed to name whom he would Pope He answered Give me S. Peters mantle and I will put it upon him who shal be Pope And when they had given it him he put it on himself and said I am Pope He is accused before the Council of Constance of forty weighty and grave crimes which were sufficiently proved against him And Bellarmin saith lib. 4. de Rom. Pont. cap. 14. there was 35. articles proved against him that he poysoned his predecessor Alexander that he was an Heretick a Simoniack a Liar an Hypocrit a Murtherer a Dicer and Adulterer a Sodomit and what not This also was laid to his charge that he denyed life everlasting and therefore is deposed and another set in his room In his Epitaph it is written of him Pestis avaritiae me caecum reddidit aurum Plus justo sitiens munera sacra dedi That is The pest of avarice made me blind and thirsting over much for gold I sold holy things too dear Sixtus the fourth that vile and beastly monster Wesselu-Groningensis in his Treatise of the Popes pardons writes of him that he permitted to the whole family of Cardinal Luciae at the request of Petrus Ruerius Cardinal and his brother to use Sodomitry O horrible abomination the three moneths of the year June July and August Agrippa saith That among the Bawds or maintainers of Bordels of these latter times Sixtus the 4. was famous for he built a great Bordel-house in Rome both for whoredom and Sodomitry he fed troups of harlots gaining thereby great sums of money for every harlot of Rome every week payed to the Pope a Julian penny which would amount in the year to twenty thousand Ducats But they say it is now augmented that it comes to forty thousand In his Epitaph it is written Riserat ut vivens coelestia Numina Sixtus c. That is While he was living he mocked God and dying he believed there was no God An adulterer the destruction of the Town who past Nero in

the sins of others What is this else but to make themselves in a part Saviors of themselves and Saviors of others also Yea what is this else but to make themselves God For who can satisfie the justice of God but God himself Thirdly as it hath been proved before Christ offered up himself once by shedding of his blood upon the Cross never to be offered up again which hath purchased an everlasting redemption the which is the only ground of mans salvation How they have overturned this by their abominable sacrifice of the Mass and their sacrilegious Mass-Priests I hope hath been proved sufficiently before so that they have both evacuat the vertue of the sacrifice of Christ upon the Cross in setting up another sacrifice for the redemption of souls And also they have spoyled him of the dignity of his Royal Priesthood in joyning unto him collegues and fellow-Priests to offer up himself dayly in their pretended sacrifice Fourthly as they spoyl him of his Priesthood so do they spoyl men of that redemption righteousness and salvation which his death hath purchased both in the fountain matter and form thereof The Scripture testifies that the only fountain and efficient cause of our salvation is Gods free love and grace 2. Tim. 1.9 Tit. 2.11 Eph. 1.5 and 1. John 3.16 They teach That an infidel by the works of preparation as they call them even done without faith may procure and merit Gods favor Masuenda in disput Ratisb cum Bucero Scholast And also they joyn with the grace of God mans free-will as a party worker with it as though God did not renew it being corrupted or repair it being perished but only relieve it being weak and raise it up being faint by the which they abolish if the Apostle speak true Rom. 11.6 and 4 5. the grace of Christ for if our salvation be of grace it is not of works and if it be not of works then it is not of grace and so not at all As to the matter of our justification the Scripture ascribes it only to Christ his obedience and his death Rom. 5.19 They by the contrary suppose they grant that Christ hath fulfilled the Law and perfectly satisfied God yet they teach that this righteousness of Christ is not our righteousness by the which we must be justified but they place it in our own works and in our own merits And of this comes the third that whereas the Scripture testifies that this righteousness of Christ is imputed unto us by faith Rom. 4.22.23.24.3.5.6.7 They acknowledge not this imputation but placeth the form of our justification in the merit of our works and so they spoyl man of righteousness and salvation For Bellarmin saith lib. 2. de Pontif. cap. 2. That the imputation of the righteousness of Christ is not required to our justification And the Council of Trent Can. 10. Accurseth them who say that we are justified justos formaliter per Christi justitiam by the righteousness of Christ. And as they have spoyled Christ of the first part of his office of his Priesthood so do they spoyl him of the second part thereof which consists in his intercession in joyning with him innumerable Intercessors and Mediators as well of Angels as of Saints departed at whose hands they seek all manner of grace which is only proper to Jesus Christ to give and that not only for the vertue of the merits of Christ but for their own merits and intercession Every Parish almost among them had their own Patron and every malady disease or calamity their own Saint or Angel to run to And as their doctrine hath robbed the Lord Jesus of his Priestly dignity and man of the benefit of eternal life purchased to him by the same so have they robbed him of that glory and worship that is due unto him in plucking away his glory from him and giving it unto creatures 1. As unto Angels and 2. Unto Saints departed and especially unto the Virgin Mary 3. Unto their relicks 4. Unto images of the Trinity of the Saints of the Cross 5. Unto things consecrated as water oyl c. 6. And unto the Sacrament of the Eucharist unto whom they give that worship which is only due unto God as prayer worship vows sacrifices c. So that if they may be justly called the Antichrist whose doctrine spoyls Christ of the office of his mediation and man of his salvation purchased thereby and God of his due glory which man is bound to give him for his creation and redemption and sets up other Saviors and Mediators other Priests and Intercessors beside him and teaches another way of mans salvation then he hath taught and worship other Gods then the God that made heaven and earth and after another manner then he hath commanded Then I say the Popes of Rome may justly be called and is in truth the Antichrist and adversary to God For they are guilty of all this abomination And because I know that the poor and ignorant people and these that are blinded with the strong delusions of that man of sin will not believe these things of him and of his Church but as Thomas said of Christ Unless I see the print of the nails and put my finger in the print of the nails and put my hand into his side I will not believe Even so unless they see their idolatry and grope it as it were with their hands they will not believe it therefore I am compelled for their conviction and information that none of them that is ordained to salvation perish to let them see their idolatries and to make them to grope their abominations and that by their own Books For I shal not speak here beguess for that were great foolishness to alledge here any other thing then that which is written in their own Books seeing he hath promised to give an answer lest he should challenge me of lying of them I protest therefore Christian Reader that I shal forge nor fain nothing of them but shal only set down those things which are to be found in their own writings And first in their service and Mass Book secundum usum Anglicanum Horae beatae Mariae suffragia c. printed anno 1520. they pray to the Archangels and Angels to defend them in battel to defend them that none condemn them to keep both their soul and body from godless desires and from unclean cogitations to keep their mind from pollution to confirm them in the fear and love of Christ Secondly they pray to the Saints departed That by their merits and intercession they may be defended from all evils obtain all gifts and get eternal life Yea they seek of them Defence in this world from all evils and everlasting life And they pray to God the Father that by their merits and intercession they may be delivered both soul and body from Hell fire and may obtain through their merits faith patience and everlasting life So not only they

persons by the Council who by its authority strengtheneth them against their King But although it were true that is alledged to wit that the Council of Constance had decreed against King-killing yet who knows not that Papists make nothing of its authority for none of the Popes ever liked it much less confirmed it 3. His next excuse is That Mariana maintained the doctrine of King-killing only problematically and his book was condemned burnt by a Provincial Council of his own Order Answer 1. Peter du Moulin tells another of your stamp using the same excuse that the Court of Parliament of Paris composed of grave heads did not understand it so when they condemned his Book to the fire neither doth he speak of the murder of King Henry the third problematically when he exalteth the murderer in these words Making a show of delivering letters to the King he gave him a deep wound above the bladder with a poysoned knife which he hid in his hand O admirable confidence of mind O memorable action by killing the King he got to himself a great name And in the same place he taxeth the Kings servants who presently killed that murderer of cruelty and barbarousness Mariana de rege c lib. 1. cap. 6. 2. Whereas he saith that a Provincial Council of the Jesuits condemned Marianas book the same Du Moulin answereth But why then did the same General of the Jesuits who disavowed it when destruction was hanging over the head of his Order approve and licence it before For the book was approved by Aquaviva General of the Jesuits and Stephanus Hoyeda Visitor of their Society in the Province of Toledo and the approbation mentioneth that other Jesuits had approved it before But saith he see what that condemnation comes to The Jesuits seeing their sect made odious by the writings of Mariana Suarez Vasquez and others and more by the murdering of Kings and for that cause expelled France made an order among themselves whereby they forbade to write or teach that doctrine any more The words of the ratification are these That none teach by writing or speaking that it is lawful f r any person or upon any pretence of tyranny to kill Kings and Princes But how gross is their fraud in that Order Do they forbid their Society to believe so by no means but to teach so neither will they have the execution done upon any pretence of tyranny but only upon the definitive sentence of the Pope or the States and how are the lives of Kings and Princes more secure then before by their declaring that it is not lawful to kill Kings and Princes seeing that in their account they are no more Kings and Princes when they are once excommunicated and deposed by the Pope Peter die Moulin ubi supra cap. 5. Truly any that considers the Jesuits temper needs not to think it strange that their General both approved and condemned Marianas book for Doctor Rivet tells us that when the Parliament of Paris asked the Jesuits in Paris whither they were of the mind of their General who had approved Santarellas book for King killing and judged the things that are there to be certain They answered That living at Rome he could not but approve what was there approved of But say the Parliament What think you They answer We think the clean contrary But say the examiners What would ye do if ye were at Rome The Jesuits answered That which they do which are at Rome So Jesuits have one conscience at Rome another at Paris Thirdly nor was it Mariana his alone that was guilty of writing for King killing For beside these before cited D. Rivet tells us that Ging●ardus a Jesuit did write in praise of the murder of King Henry the third And Albineus another Jesuit did hear the murderer of King Henry the fourth confess before he did the fact and when he was examined upon it he answered That God had given him that special gift to forget when once he had absolved a sinner whatsoever was confessed by him Yea there was so much wryting for and acting of assassinations and parricids upon the persons of Princes that the Parliament of Paris did not only condemn Bellarmin and Santarellas books to be burnt as engins of treason and rebellion but also did expel the Jesuits the Kingdom and set up a pillar of remembrance of their villanies From all which I hope it is more then evident that it is no slander but a real truth that the Church of Rome holdeth 1. That if the Pope excommunicat a King or Prince his subjects may lawfully kill him 2. That the Pope can dispense with the allegiance of subjects to their Princes and if he do dispense therewith they are loosed from subjection to them SECTION II. Showing that no oath nor bond can oblige a Papist and that they hold it as a principle that no faith is to be kept to Hereticks THe third thing we proposed was to prove that no oath bond or obligation whatsoever can ty or oblige Papists whither to their allegiance to their Prince or duty to their neighbors if Protestants which is very palpable if ye consider First that it is beyond all controversie with them that all Protestants are hereticks Princes not excepted all being condemned as such by the Pope and Council of Trent 2. That they all hold that Protestant Princes being declared hereticks by the Pope have no right to their Kingdoms nor are their subjects bound to any allegiance to them which is evident both from what is said formerly and also from the Bull and Decrees of Pope Pius the fifth who did depose and excommunicat Queen Elizabeth and loosed her subjects from their allegiance and gave the Kingdom to Philip the second of Spain which Bull was confirmed by Gregory the thirteenth and Sixtus the fifth his successors and was mantained and defended by Sanders Parsons Cresuel and sundry other English Papists even unto death 3. They not only loose subjects from their allegiance to Protestant Princes but also they hold and maintain that no faith is to be kept with Protestants because condemned by the Pope and Council of Trent as hereticks and so are fallen from the faith and so forfeit all priviledges wherein keeping of faith with them might oblige others or stead them and therefore let a Papist swear never so solemnly and ingage himself never so strictly by oath compact or covenant to a Protestant he may break his oath compact and covenant to him without sin according to their principles But because that brazen headed impostor H. T. Author of the Manual of Controversies c denyeth this affirming that Papists esteem themselves obliged to keep faith even with infidels therefore I shal prove the truth thereof First who knoweth not that John Hus and Jerome of Prague upon the Emperors promise of safe-conduct appeared before the Council of Constance But the Council declared that the Emperor was not obliged to keep his