laboured to excuse some to defend others to patronize those who fled away yea to register for Saints the chiefest Authors of this deuillish intendment I need goe no further then to Eudaemons Apologie soundly and most religiously confuted by the most Learned and Reuerend Authour of the Antilogie So that all the premisses put together haue enforced mee to this settled iudgement concerning a Papist which without any feare or scruple of conscience Two certaine Correllaries grounded vpoÌ„ the Premises The former The latter The former demonstrated I boldly thus propose in these two conclusions the first A Papist as a Papist is no true Christian the second A Papist as a Papist is no good subiect What I speake I will prooue or else take all for nothing In the former point thus No sworne Slaue of Antichrist is a true Christian For no u Mat. 6.24 man can serue two Masters for either he shall hate the one and loue the other or else he shall leane to the one and despise the other no Yee cannot saith the x 1. Cor. 10.22 Apostle drinke the Cup of the Lord and the cup of Deuils yee cannot bee partaker of the Lords Table and of the table of Deuils He saith y Ambr. sâ—r 17. AMBROSE that will bee partaker of heauenly things must not bee a fellow or companion of Idols But euery Papist as a Papist is a sworne Slaue of Antichrist because as a Papist hee holdeth onely of the Pope whom wee haue sufficiently prooued before to be that Great Antichrist Therefore no Papist as a Papist is a true Christian Hee may haue the outward Name but he wanteth the true Nature and forme of a Christian as indeed z Rom. 9.6 All are not Israel which are of Israel Hee may bee baptized in the name of the Father and of the Sonne and of the Holy Ghost according to the outward forme not to be iterated vpon his Conuersion by a new Baptisme but not according to the inuisible Grace which through his Apostasie hee either receiued not at all or if hee made some small shew of it only he wilfully thrust it from him by the Witchcraft of his wicked Stepdame the Romish Synagogue which as Hierusalem in the a Ezech. 16.20 Prophet bare children vnto God but offered them vnto Molech The latter demonstrated In the latter thus None who giue any Primacie to the Pope in another mans Dominion wherein he liueth as a member of that Common-wealth can bee a true subiect to that his owne Liege King and naturall Soueraigne Because he depriueth the King of his due contrarying therein the precept of the Apostle who willeth vs to render to b Rom. 13.7 all their dues tribute to whom tribute is due custome to whom custome feare to whom feare honour to whom honour For it is the c 26. Hen. 8. apud Rastal in â—a Rom. Kings due that he should be acknowledged by euery person borne bred and liuing as a Subiect within the Kingdomes and Dominions of the same King for Supreme head and gouernour next vnder Christ in all causes and ouer all persons as well Ecclesiasticall as Temporall as it was prooued in the dayes of King Henry the eight largely and learnedly by two great Clarkes of that time Stephen d Gard. l. de verâ obedientiâ Gardiner Bishop of Winchester and Cuthbert e Tonst in his Sermon before K. Henry 8. in Act. Monument p 986. Tonstall Bishop of Duresme For the very title of Supreme head next vnder Christ c. is assigned vnto Kings and Princes first by the Holy Ghost in Scripture as where Peter saith f 1. Pet. 2.13 Submit your selues to euery ordinance of man for the Lords sake whether it be vnto the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is saith Bishop g Vbi supra Tonstall as to the chiefe head as indeed vnto him who hath a chiefedome or superioritie ouer vs like as h Psal 18.43 Dauid was called the head of the Nations and Saul tearmed the a 1. Sam. 15.17 head of the Tribes secondly by the ancient Fathers both assembled in Councell as in the b Apud â—innium tom 2. Concil in praefatione Toleta Concilij 8. eight Toletan where they all accord to the wordes of K. Reccesiunthus saying the cause of gouerning the members is the saluation of the head and the happinesse of the people the Princes clâ—mencie and seuerally whensoeuer they had iust occasion to manifest or demonstrate their most respectfull and bounden obedience to Regall Soueraignety as witnesse for the Latine Fathers Tertullian when he saith c Tertull. l. con Scapulum cap. 2. we reuerence the Emperour as is lawfull for vs and expedient for him euen as a man second to God and obtayning from God whatsoeuer he is and inferiour to God only for so is he superiour vnto all others as he is inferiour to the true God only and for the Greeke Church d Chrysost tom 4. bom 2. ad populum Antioch Chrysostome when bewayling the miserie of the Antiochians likely to ensue for their despitefull outrage done vpon the statue of Theodosius the Great he said he to wit the Emperour is abused who hath not an equall vpon the earth being the top and head of all men vpon the earth But euery Papist as a Papist giueth a supremacie vnto the Pope in these kingdomes and dominions of our most gracious Soueraigne For first the e Gratian. dist 22. can 1. ibi Gloss Extrauag â—om l. 1. tit 8. can vnam sanctam Canonists with f Tho. Bosius l. 3. de regno Ital. c. 4 lib. 4. cap. 5. Bosius g Carer li. 2. de Rom. Pontif. potestate cap. 9. Carerius and other h Apud Azor. part 2. Instit l. 4. cap. 19. M. Blackwels large Examination pag. 22. â—3 c. palpable flatterers of Popes hold him to be the Supreme head absolutely fully and directly both in Spirituall and Temporall things secondly the i Bellar. l. 5. de Pontif. Rom. cap. 4.5 c. Iesuits fraudulently maintaining as much as the other hold him to haue a Primacie directly in spiritualibus and in Temporall things indirectly only in ordine ad spiritualia thirdly the * Conc. Parisiâ— an Dom. 829. li. 1. c. 3. ConueÌ„t Paris 1561. 1595. apud Bochellum decret Gall li. 5 tit 4. Parisians and secular Priests our English Dormise such k Iohn Haâ—t in Ep. ante Collâ—t cum D. Rainoldo as Hart l Watson Quodlibet q. 8. art 4. Warmington Watson together with Doctor m Galiel Barc de pote Papae c. 2. Barkeley howsoeuer they collogue with Christian Princes in granting vnto them a chiefedome or Primacie within their Dominions in temporall affaires yet will they not in any case derogate any one iot from the Popes supremacie in spiritualibus making the Pope to be head of the Church
promised to the perseuerant vnder this good precept o Reue. 2.10 Be thou faithfull vnto death and I will giue thee a Crowne of life The Reall and full definition of Antichrist § XVII The efficient the matter the forme the end now all put together will openly discouer what is this Great Antichrist to wit a man by ordinarie substitution succeeding another in a kingdome raised vp by Satan vpon the ruine of the Romane Empire and the liberalitie of Christian Princes through the pleasures of the world who being in opinion an Hereticke and a most wicked man in life couetously seeketh to imprint his Character vpon all men whomsoeuer coozeningly endeuoureth to doe signes and wonders and cruelly persequuteth in bloodie massacres the Saints of God in the middest of the Church sitting at Rome growing mysteriously in the Primitiue time but from the sixth hundreth sixtieth and sixth yeere after Christ openly manifest till his vtter destruction at the end of the world both for the blinding of the reprobate and the triall of the elect to the glory of God Eculmo spicam By the halfe you may know what the whole tale meaneth For by this definition thus prooued in all points we may easily perceiue what now in the second place we are to make search for Who is this Great Antichrist § XVIII Some The second Question Who is this Great Antichrist The first opinion as Iodocus Clicthoueus p Clicthou Commentar in Damascen l. 4. ca. 27 reporteth thought that this Great Antichrist was that Seducer Mahomet and his succeeding bloud-suckers Saracens and Turks But Cardinall q Bellar. lib. 3. de Pontif. cap. 3. Sanders Henriq Viguer c. Bellarmine together with all our other Papists which I could as yet euer read concerning this matter vtterly reiect this opinion as most false being indeede conuicted by the strength of Truth For first Mahomet and the Turkes had neuer any place of residence in the middest of the Church at Rome secondly hee neuer was a Prince Ecclesiasticall thirdly he could not by any reason bee accounted for an Heretike or an Apostate from that faith which hee neuer professed fourthly although hee began to raigne in Arabia r An. Dom. 623. vt Genebrard lib. 3. Chronolog much about the time when Antichrist did manifest his rising at Rome yet he neuer made himselfe an vniuersall Bishop and the Vicar of Christ as Antichrist did And therefore some other must be found out to be Antichrist The second opinion and the Truth The Pope is that Great Antichrist Proofes are two 1. From the Names 2. From the Nature or causes of Antichrist From the name are two 1. Literall 2. Mysticall The Literall Name § XIX Who I pray you then can this Antichrist be but Pontifex Romanus the Bishop or as they commonly now call him the Pope of Rome For both his name and his nature agree so fitly vnto that which we haue noted of the Great Antichrist that we may well conclude them to be both one so truly and fully as that now the Pope of Rome is the onely Great Antichrist and the Great Antichrist is only the Pope The name of both is litterall and mysticall The litterall name is Antichrist by which although the Pope bee not called totidem sillabis in those same sillables yet in the same sense he beareth that name if we marke the true Etymologie of the word Antichrist since first hee is so opposite vnto Christ Iesus both in doctrine and life as we shall finde hereafter in the application of the formall cause And secondly since he is commonly called by his chiefest Å¿ Bell. in praefat Tom. 2. ad Sixtii 5. Azor. in dedicat Tom. 1. ad Clem. 8. Flatterers Christi in terris Vicarius Christ his Vicar on earth ouer the Church of which being but t Extrauag Cömun lib. 1. tit 8. cap. 1. vbi sic Ecclesiae vnius vnicae vnum corpus vnum caput non duo capita quasi monstrum Chrisâ—us viz. Christi Vicarius Petrus Petrique successor c. one onely there is but one body one Head not two heads as if he were a Monster to wit Christ and Christs Vicar PETER and PETERS successour c. But howsoeuer they may cauill against this application of the litterall name the mysticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 included in the number 666 more plainely agreeth vnto the Pope For who raigneth in Latio but only u Ex fictâ— Constantini donatione vide Laur. Vallam the Pope who maketh the Scriptures translated into the Latine tongue The mysticall name to be onely the Authentique Word of God but x Con. Trident. sess 4. decret 2. the Romish Pope onely who forbiddeth the vse of the Liturgie in any other language saue the Latine tongue onely but only the y Con. Trident. sess 22. can 9. Pope Yea marke how this mysterie of this name is made plaine For at that very time when the yeeres after Christ came vp to the number of sixe hundred sixtie and sixe Vitalianus a Musicall Pope notwithstanding through z Jn bello Longobardico inter Imperator barbaros vid. Ottonem Frisingens lib. 5. cap. 11 the misery of the time when hee liued there was more neede of praying then singing yet a Fascicul Tempor compilata historia Platina Balaeus Valero in Vitalian Magdeburgens Câ—nt 7. c. 6. Osiander Câ—nt 7. lib. 3. cap 10. brought into the Church singing of the Seruice the vse of Organes commanding that the Canonicall houres the Hymnes and other Ceremonies should onely bee celebrated in the Latine tongue A matter of mayne consequence since thereupon ignorance arose amongst all people now lulled as it were asleepe by the confused noyse of many voyces in an vnknowne tongue and vpon that ignorance an easie admittance of many grosse opinions if it carried the colour of aduancing deuotion although it was no better as their case then stood then b Act. 17.23 the Altar erected to an vnknowne God And therefore where some c Bell. in Apolog. pro Resp ad Reg. cap. 12. of our Aduersaries mocke at this our applying of this number to Vitalian Ob. since hee was in their opinion a zealous good man in whose time there was no such innouation or change in the Church as we pretend We answere for Vitalian Sol. that his goodnesse shall bee iudged of at the great Day of the Lord In the meane time we know that d 2. Cor. 11.13 14. Sathan himselfe is transformed into an Angell of light and his ministers as the Ministers of righteousnesse For secondly concerning the innouation and change which fell out to bee in the dayes of Vitalian Vitalian himselfe was the onely cause thereof by those his Ordinances for playing and singing Latine Hymnes in the Church since thereby e Luke 11.52 the Key of Knowledge was hidde when common people f Vide Polydor.
Pelagians what a August lib. 2. contra Pelagium Caelestium cap. 29. Saint Augustine auoucheth and the b Glossa in dist 23. can 1. Canonists repeat that as the Floud c Gene. 7.23 ouerwhelmed all men saue Noe and his family so originall corruption seazed vpon d Rom. 5.12 euery one none excepted but the very e Heb. 4.15 2. Of Christ his birth person of Christ Secondly by that grosse opinion concerning Christs Birth that f Aquin. 3. p. q. 28. art 2. q. 35. art 6. Coccius tom 1. Catholicismi lib. 2. cap. 5. D. Bishop in his answere to M. Perkins Aduertisement Vbi vide D. Abbots Replie Christ was borne of the Virgin clauso vtero the wombe being shut Directly contrary to the cause of his presentation to the Lord in the Temple recorded by g Luke 2.23 the Euangelist out of h Exod 13.2 the Law Euery male that openeth the wombe shall bee called Holy to the Lord by which yet there hapned no breach of virginitie since she i Luke 1.31 knew no man being as Tertullian k Tertull. lib. de Carne Christi cap. 23. The fourth Article vndermined by deuillish doctrines saith A Virgin and not a Virgin a Virgin as touching man and not a Virgin as touching childe-bearing The fourth Article Suffered vnder PONTIVS PILATE was crucified dead and buried hee descended into hell although he dare not deny in the thing done for feare of being found yet hee subtilly vndermineth the efficacie of these actions wrought for our saluation by sundry deuillish doctrines deliuered by his Schoolemen for the easier l Vid. Concil Trid. sess 14. cap. 8 sess 25. ca. 1 1. Of Christs sufferings bringing in of humane satisfactions and the setting open wider the gates of picke-purse Purgatorie For first they say that Christ did not properly suffer any punishment or death but m Bellar. lib. 2. de Christo cap. 8 Feuardent li. 5. Thâ—omac Caluinisticae cap. 11 of the body onely whereas if hearty griefe be a proper passion of the soule by which it is troubled and suffereth paine not by sympathie with the body only but properly in it selfe as all true n Aquin. 1.2 q. 35. art 1. 7. c. in eundem ibidem B. Medina Diuinitie and o Lodon Viues lib. 3. de Anima Philosophy doth teach vs we may rather beleeue that Christ did properly suffer in soule the p Damascen lib. 3. Orthod fid cap. 26. Aquinaâ— 3. part q. 46. art 5 6.7 Caluin Institut lib. 2. cap. 16. §. 10 c. paines of hell although not in regard of losse damnâ— but of feeling sensus and that not for euer as q Esay 66.24 Reprobates finde whose worme neuer dyeth but only for some time and this not long as r M. Luther Iohn Glouer c. apud Io. Fox some faithfull men haue endured a tryall but for a very moment and as it were at an instant euen then when he Å¿ Luke 12.49 grieued t Heb. 5.7 when he feared and when u Mat. 26.38 hee found his soule heauy vnto the death as vpon these symptomes it was concluded by x Concil Hispal 2. can 13. the Fathers of the second Councell of Seuill amongst whom were these great men Isidore and Fulgentius out of a place y Ambros in 23. Luc. of Ambrose that the soule was subiect passionibus to sufferings but the Godhead was free For as Hierome z Hieronym in Esay 53. 2. Of Christ offered said it is very plaine that as his body being beaten and torne did beare the signes of iniurie in the prints of strokes and in the blewnesse so his soule verè doluisse truly grieued lest partly the truth partly a lye should bee beleeued in Christ. Secondly they auerre a Aquin. Opuscul de sacra altaris cap. 1. that as the body of the Lord was once offered vpon the Crosse for originall sinne so it is offered continually vpon the altar for our daily transgressions whereas we are onely bound to beleeue that by one b Heb. 10.14 Offering he hath perfected for euer them that are sanctified then vpon the Crosse so c Iohn 19.29 finishing the worke of our Redemption as his bloud then shed clenseth d 1. Iohn 1.7 vs from all sinne Originall and Actuall without exception as e Eusâ—b lib. 1. Demonstr Euangel cap. 10. Eusebius therefore calleth him the atonement for the whole world the sacrifice for all soules the pure hoste for euery blot and sinne who as f Athanas orat 3. contr Arianos Athanasius saith offered a faithfull sacrifice continually induring and not falling downe For as Chrysostome g Chrysost hom 17. in Ioh. gathered vpon the word in the present tense vsed by h Iohn 1.29 S. Iohn Baptist Behold the Lambe of God that taketh away the sinnes of the world when he suffered he did not then onely take away our sinnes but from thence hithereto he taketh them away hee is not alwayes crucified for he hath offered one sacrifice for our sinnes but alwayes by that he now purgeth vs from all sinne saith i Aquinas in 1. Ioh. 1.7 3. Of Christ not meriting alone Aquinas himselfe originall actuall mortall veniall Thirdly they k Biel in lib. 3. sentent dist 19. q. 1. conclus 3. Nicholas de Orbellis in eundem ibidem hold that although the passion of Christ did merit saluation for all the sonnes of ADAM yet the working of those that are to be saued must helpe together with it as a merite of congruity or of condignity because although it be the principall yet it neuer was the whole cause nor the sole cause meritorious of opening the Kingdome of Heauen wheras we are not in any sort to acknowledge either any other way to heauen but onely Christ who is l Iohn 14.6 the Way the Truth and the Life or any meritorious worke of man to bee ioyned with Christs merit seeing first m Vid. Caluin lib. 3. Inst cap. 15 §. 2. D. Fulke in 13. Heb. § 15 in Answere to Greg. Martin touching haeret translat cap. 9. no Scripture at all no not in any translation euer made mention of the word Merit secondly no man can plead for any such perfection as thereby to merit being n Gal. 5.17 troubled with his rebellious flesh Thirdly Christs merit is not so weake as to bee supplied by the helpe of our merit his merit being able to redeeme a thousand worlds so effectuall for vs that thereby now o Rom. 8.35 not any thing can be layd to our charge so that against this blasphemie besides these grounds of faith in Scripture we may oppose the iudgement both of ancient Fathers of some moderat learned Papists those both iointly agreeing in the second CouÌ„cel of Orenge against the Pelagians to these Canons p Concil
former acts of Couetousnesse and Coozenage he draweth out in Crueltie against the Saints of God thereby both deuouring and massacring whole Townes as f Fox Martyrâ—log tom 2. pag. 859. August Thuames lib. 52. Cabriers and Merindoll in Piemont many thousands of people in all parts of Europe yea and diuers Christian Princes as g Collyuâ—ts Historie of the Ciuill Warres in France IONE Queene of Nauarre poysoned Henry the Third and Henry the Fourth Kings of France most treacherously murdered and animating vile Traitors vnto wicked designes against the liues and states of good Princes as how many waies hee made against Queene Elizabeth and in them all was wonderously defeated all the world hath beene astonished assenting in heart to those censures which diuers well learned men haue giuen foorth against the Pope for his raging crueltie both in generall of them all and in speciall of some most remarkeable Panthers h Aelian lib. 5. de histor animal cap. 40. drawing vnto them by the sweet smell of their outward faire skinne and shew of fleshly fashions in outward Ceremonies a multitude of silly soules and simple-hearted people whom they without mercy consume and bring to nothing For of the Pope in generall his owne chiefe Secretary i Theodoric à Neim lib. 1. de Schismate apud Gowlart in Catalogo test verit lib. 19. p. 850. Theodoricus a Neime said I truely assent as the Canonists dispute that Popes are neyther gods nor men but Deuils incarnate and of some in particular wee haue these witnesses first Machiauell k Machiauell cap. 18. de Princ. against his Patron Alexander the sixth whom he termeth an Impostor or Deceiuer of all mortall men exercising his mind in nothing but vnto fraud and malice secondly Bellarmine against his Master Sixtus Quintus whom although in flatterie hee l Bellar. Epist praefixa tom 2. Oper. acknowledgeth to bee both a learned a godly and a bountifull Prince yet in priuate hee thus iudged of him after his death if we may beleeue m Watson Quodlib q. 3. art 2. pag. 57. one Locust now stinging another Qui sine poenitentiâ viuit sine poenitentiâ moritur proculdubiò ad infernum discendit and Conceptis verbis quantum capio quantum sapio quantum intelligo discendit ad infernum n Quidam Poeta in Alex. 6. apud Gowlart in Catalog test verit lib. 20. c. 93â— De vitio in vitium de flammâ transit in ignem Roma sub Hispano deperit Imperio Sextus TARQVINIVS Sextus NERO Sextus isle Semper sub Sextis perdita Roma fuit that is From sinne to sinne from flame to fire Rome still fals vnder Spaines Empire Sixt TARQVINE Sixt NERO this Sixt they call For vnder Sixtus rule Rome still doth fall And thus now by comparing the Qualities of Antichrist expressed in Scripture with these lewd tricks of Popes made knowne by time through wofull experience wee see what the Pope is 2. His seate or place of residence euen that Great Antichrist as now his seate or place of Residencie shall euidently demonstrate For it is agreed amongst the best both of o Lod. Viues in lib. 18. August de Ciuitate Dei cap. 22. Rhemenses in 17. Apoc. §. 5. Learned Papists and of Zealous p Iun. Danaeus Whitaker Abbot vbi supra Protestants that the place of Antichrists Kingdome is that Rome where the Pope now sitteth as hee thinketh in Peters Chaire but in truth vpon the stoole of Wickednesse in the middest of Babylon if wee may beleeue Petrarch thus iustly exclayming against the bloudie q Francis Petrarcha Ep. 16. Citie Olim Roma nunc Babylon falsa nequam Once Rome now Babylon false and wicked 3. His time And therefore we may quickly passe from the place to the time concerning which also wee need not adde much to that Of beginning which hath beene spoken before seeing both the beginning and continuance of Antichrist and the Papacie is altogether one For first the Pope began to worke like Antichrist in the Primitiue times by infinite superstitions such as are r Epist Telesphori the forbidding of Meales and Å¿ Ep. 2. Clement Marriages t Ep. 1. Euaristi the exemption of the Clergie u Ep. 3. Anacleti the Supremacie of the Romane Bishop x Ep. 1. Alexan. the necessary vse of holy Bread and holy Water and many such like recorded in those Epistles which they vsually call Decretall and which well may conuince the Popes of Antichristianisme seeing they are allowed by them howsoeuer wee haue iust cause vtterly to reiect them for a Bastard-brood both by their rude stile not any way correspondent y Qibus vixerunt Liuius Tacitus Seneca Lucan Silius Italic Plinij Quintilian Martialis alij classici linguae Latinae autores to those pure times of Latine speech and by the bad matter not any way well agreeable to the proportion of faith albeit z Turrian lib. 1 in Magdeburg Turrian a Baron tem 1. Annal. Bisciola in Epitome Baronius b Binnius tom 1. Conciliorum Binnius and c Genebrard lib. 3. Chronolog others labour neuer so much to proue them Authentike d Sophocl apud Erasm in Chili ad sub titulo Inanis Opera * Labor by Labour bringeth Labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly the Pope was hindred from vsurping this Temporall power by the Emperour for a time as we may see plainly by the Epistles of e Leo Ep. 53. ad Leon. August Leo f Agath act 4. Agatho and g Synodi in superscript Gregor lib 4. Regifiri Ep. 32.33 c. Gregory the Great vnto the Emperours whom according to their due Alleageance they intitled Soueraigne Lords Thirdly then the Pope was manifested to be the Great Antichrist when the Roman Empire fel into ruine and vtter decay first h Naucler generat 11. tom 2. by the fatall translation of the Imperiall Seate from Rome vnto Constantinople secondly by the i Eutrop. Procopius Paulus Diacon c. miserable deuastation of Italie and the Westerne Empire by the Gothes Vandalls Hunnes Longobardes and other like barbarous people issuing out of the North as swelling flouds thirdly by the k Platina in Zachar. 1. Steph. 2. calling of Frankes into Italie to whom craftie Popes adhered for aduantage like the Iuy to the Oke till they had suckt out from them all the sap of their power both Spirituall and Temporall For first they got the Spirituall Iurisdiction partly by that purchase which l Platina in Bonifacio 3. Boniface the Third made with Phocas the Parricide for the title of Vniuersall Bishop then in controuersie betweene the Bishops of Rome and Constantinople about the yeere of our Lord six hundred and sixth and partly by that plot of policie which m Bisciola ad Annum 684. Benedict the First contriued secretly against the
they no place at all in determining of the second point Who is this great Antichrist because they liued before the time wherein that great Antichrist who lurked in those Fathers dayes vnder a mysterie was to be detected disclosed and found to sit at Rome and by his deeds to fulfill all those Prophecies which the holy Ghost had deliuered concerning him in the Scriptures So that our holy Brethren who yet expect a more full expressement of Antichrist in some one particular vile Monster that should if it were possible surpasse the Pope in villany are not so much against vs as they seeme to bee in show seeing it is not any good liking they haue of the Pope whom they confesse to be Antichrist but onely the iust detestation of so wicked a Monster as is Antichrist that draweth them to imagine the further deferring of his most dangerous and accursed approach They are in hope Wee are in faith and both in loue They expect a farre off Wee behold euen at hand the end of all these miseries by the fore-past reuealing the present rage and raigning the future happy ruine of Antichrist and his Kingdome now settled in Rome Wee agree both in the maine not much differing in the Bye As wee yeeld to them in the iust execration of the odious nature of this abominable Antichrist so farre as they prooue what they speake from the Scriptures euen so in like manner are they bee they neuer so learned and wise with patience and loue to heare and to iudge vs their deare Brethren speaking with some knowledge in true zeale concerning the maner of the reuealing of Antichrist which they hold yet to be in futuro We finde to be fully finished in praeterito in praesenti both in times before and now If any x 1. Cor. 14.30 31. thing bee reuealed to another that sitteth by let the first hold his peace For yee may all prophesie one by one that all may learne and all may be comforted y Homer 2. Odyss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weake men combined may worke much good since z Ouid. quae non prosunt singula multa iuuant what one cannot many may Proofes of our Assertion from the ancient Fathers § XXVII And yet I speake not this in diffidence of our cause For wee want not the authoritie of ancient Fathers either prophesying beforehand or zealously publishing vpon his appearance that the Great Antichrist is alreadie come and the Pope of Rome is hee I will produce no Babes but onely such as without exception are either produced by a Canis Catechis cap. de nouiss quaest 3. Canisius and b Coccius tom 2. Catholicism lib. 10. art 30. 1. Prophesying before Coccius as if they were on their side or else registred for eye-witnesses by good Historians For those who beforehand prophesied of Antichrist and of his seat or kingdome agree vpon these two points The first that Antichrist shall sit at Article 1 Rome rearing vp his Kingdome vpon the ruines of the Romane Empire For to this Article speaketh First Tertullian when c Tertullian in Apâ—loget cap. 32. hee saith that Christians pray for the safetie of the Romane Empire because by the course thereof the great Persecutions which must come by Antichrist are put off and hindred Secondly Cyrill of Hierusalem when d Cyrill Hierosolymitan Catechesi 15. hee saith that Antichrist shall violently take vnto himselfe the power of the Romane Empire Thirdly Ambrose when e Ambros in 2. Thes 2. hee saith that Christ shall not come till the Romane Empire faile and Antichrist appeare who must kill the Saints giuing libertie to the Romanes yet vnder his owne name Fourthly f Chrysost hom 4. in 2 Thes 2. Chrysostome followed by g Theophylact. in 2. Thes 2. Theophylact h Oecumenius in 2. Thes 2. Oecumenius and i Radulphus Fluuiac lib. 18. in Leuit cap. 1. Rudolphus Fluuiacensis when both he and they after him ioyntly affirme that Antichrist by trecherie must destroy the Romane Empire The second that Rome is Babylon the proper seate of Antichrist which shall be destroyed before the end of the World For to this Article Article 2 speaketh First Tertullian who in full assurance of what he speaketh oftentimes k Tertullian lib. in Iudaeos cap. 9. lib. 3. in Marcion cap. 13. vseth these words Babylon in our Apostle Saint IOHN beareth the figure of the Citie of Rome therefore great and proud by her Kingdome and a destroyer of the Saints Secondly Hierome who liuing at that time when Rome was wholly Christian vnder Constantius Iulian and Valentinianus the First yet in foresight of future Apostasie therein there beginning vnder a Mysterie but afterward openly to be complemented very l Hierony tom 1. Ep. 17. ad Marcellum Ep. 151. ad Algosiam qu. 11. in Praefat. ad translat Dydimi de spirit Sanct. Omnia secund Editionem Parisiens 1609. often termeth that Citie Babylon and the purple Whoore spoken of in the Reuelation wherein sometimes hee was an inhabitant Now this cannot bee spoken of Babylon in Mesopotamia which then was desolate and where Hierome neuer liued Thirdly Lactantius who m Lactant. li. 7. Instit cap. 25. alluding to the Sybilline Oracle saith that when that head of the World shall fall and beginne to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is but a street or Impetus for it is deriued either of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sluo or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traho who can doubt but that an end is at hand vpon all humane affaires and vpon all the World The words of the Sybill to which he alludeth are these as learned n Xistus Betuleius in Annot. in Lactantium Betuleius doth cite them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Rome shall bee a street and Delus vnknowne c. But let vs leaue these Prophesies and come to performances For Antichrist did no sooner appeare in his likenesse but God in his mercie to wards his Elect sent forth his faithfull Witnesses of euery sort Publishing his present approach by open Verdit to publish abroad vnto the World that the Mystery was reuealed and Antichrist was then come and seated in Rome It is odious to say it and idle if wee prooue it not Therefore that Papists especially in England may at length see and marke how their Pope was reputed off in former times euen before Iohn Wickliffe spake against him in Oxford the Pope shall haue faire play his Cause shall bee tryed by a Grand Inquest of twelue good men and true according to the o Sir Thom. Smith de rep Anglor l. 2. c. 18. onely most laudable custome of the Common-wealth of England whereof foure shall be Kings and Princes foure shall be Arch-bishops A Iurie Impanneled and Bishops and foure shall bee Abbots or Monkes Behold now the Prisoner standing at the Barre who because hee is become a Peere in the World shall
furie haue beene enacted which without due execution are of no better worth then r Cic. 1. orat Catilinariâ— a rustie Sword in the scabberd I cannot most Honourable and Rightly Renowned but vrge vnto your Wisdomes those words of King Iehoshaphat Particular to the Honourable Iudges and Lords then hearing spoken to all his Officers set ouer the people for deciding all causes of eyther conusance Ecclesiasticall or Ciuill Å¿ 2. Chron. 19.6 7. Take heede what yee doe for yee iudge not for man but for the Lord who is with you in the iudgement wherefore now let the feare of the Lord be vpon you take heede and doe it for there is no iniquitie with the Lord our God nor respect of persons nor taking of gifts For your Honours are to your Soueraigne as these were to Iehoshaphat Iudges of State whom these words doe warne of a double beware first to know what yee doe then to doe what you know To know what yee doe by your skill in the Lawes lest doing things at random ye be put to reproofe since first the cause is not for mans profite but for Gods glory which t 1. Cor. 10.31 must be sought onely and aboue all things for u 1. Sam 2.30 he that honoureth mee I will honour and secondly GOD Himselfe is present at the Iudgement to strengthen your hands for doing whatsoeuer yee shall iudge aright or to turne that vpon your owne heads what yee shall put to other men wrongfully for x Gal. 6.7 as a man soweth so shall he reape And to doe what yee know to bee right and conuenient by the strength of your authoritie fearing God with whom is none iniquitie being y Habac. 1.13 a God of pure eyes and hating Couetousnesse that openeth a gappe for respecting of persons and taking of gifts to z Iob. 15.32 your owne destruction because this case with you is such as that was of the children of Leui a Deut. 33.9 who at Massah and Meribah and the dayes of the golden Calfe said to his Father and to his Mother I haue not seene him nor did acknowledge his Brethren nor knew his owne Children he obseruing Gods Word and keeping his Couenant For it may bee many of you haue Parents or Brethren or Kinsfolke polluted and peruerted by Poperie for whom Nature pleadeth but Grace must preuaile since first the cause is Gods who hath said b Math. 10.37 he that loueth father or mother sonne or daughter more then mee is not worthy of mee Secondly the end of your care in this case is the sole preseruation of our King and the State which aboue all particular respects to your selues you are bound to maintayne with as great zeale as c Liuius lib. 2. Brutus had to hold vp the free State of the people of Rome when he caused his owne sonnes to bee executed for conspiracie against the same seeing as yee are men publike so your care must be publike for publike securitie d Psal 45.6 forgetting your own kinred fathers house Thirdly the persons against whom yee are placed as e Esay 49.16 walles of defence will not be wonne with loue being wholly enraged with spite against vs f 2. Sam. 17.8 like Beâ—res robbeâ— of their whelps but must be repressed by rigor of Law being euery way as presumptuous as their Pope himselfe is proud to take an ell if you giue them an inch to enter in at the least glat to spoyle our Vines yea vpon the least conniuence attempting some course for atchieuing some mischiefe hauing g Prou. 4.17 eaten the bread of wickednesse and drunke the wine of violence It may bee Ob. they are fauoured in respect of their Gentrie and generous Nature But touching their Gentrie Sol. as I grant it to bee a worldly priuiledge so it cannot bee included amongst spirituall prerogatiues since as one h August in sentent Prosperi 301. said well Non nascendo sed renascendo fit iustus A good man is made not by first birth but by new birth And therefore Popish Gentlemen cannot much expect any fauour at your hands in this regard since Heresie is as odious in a good mans eyes as i Genes 49.4 was Reubens Incest to Iaacob who plainely denounced this sentence against him thou shalt not excell Now for their generous Nature wherein doth it appeare In that they seeme such as will be ruled with reason Yea but I wish rather that they would bee ruled by Grace But how are they ruled by Reason Because they submit themselues to the penaltie of the Law Surely thankes be to them for nothing since it is not for conscience sake k Rom. 13.4 as they bee mooued only but for feare of a greater mischiefe that may accrew vnto them vpon their disobedience For as Saint Augustine l August Epist 50. ad Bonifac. saith well Sicut meliores sunt quos dirigit amor ita multò plures sunt quos corrigit timor The better sort are directed by loue but the more and the worse must be corrected by feare I admit them generous and kinde Ob. and bountifull and what other morall vertue else you please to be in them Sol. Yet to God they are no better for all this m Rom. 14.23 without a true faith then n Ephes 2.10 aliens from the Common-wealth of Israel and of you my good Lords they cannot bee esteemed for intire members of our bodie Politike and Ecclesiasticall without their true conformitie vnto Gods true Religion established in this State since o Menander apud Stob. Ser. 42 one Law maketh one people and p Iam. 4.12 one God giueth one Law to which without exception wee must q 1. Pet. 2.13 all be subiect holding all of one Head both Mysticall r Ephes 1.23 Christ Iesus and Å¿ 1. Pet. 2.14 Politicall our good King if we will bee liuely branches and not rotten boughes Yee haue well razed vp the roote of Poperie by casting off the triple Crowne and casting out of their Wafer-god Now rush downe the branches that remaine as a burden to this Realme and State by wholesome seueritie in the due execution of Statutes and Lawes made against Iesuites and Seminarie Priests Heresie Schisme and all manner of Recusancie that t Cantic 2.14 our Vine may bee voide of Foxes and our branches hold their Grapes till the Haruest of Happinesse when your Honors amongst other Saints shall reape your reward by the fauour of God who meane-while will blesse your labours of loue for the good of his Church and this flourishing Common-wealth wiâ—h all the comforts of Grace and Peace in u Psal 122.6.7 the Peace and Prosperitie of Zion and Hierusalem well cleered from all those withered branches and rotten members that hang or depend vpon this great head Antâ—christ as now we are briefly to deliuer in the second part of this description wherein
Pelagius maketh this plaine conclusion of as the third m Gloss 10. Fan. ibid. principall point of that distinction Vniuersalis autem nec etiam Romanus Pontifex appelletur The Bishop of Rome must not bee called vniuersall But marke a distinction Ob. n Bellar. vbi supra Sanders li. 7 de Vis Monarch num 447. the name of vniuersall Bishop is to be vnderstood two wayes first so as he that is vniuersall Bishop be vnderstood to bee the onely Bishop of all Christian Cities so that the rest are not Bishops but onely his Vicars who is called the vniuersall Bishop and so this name is truely prophane and sacrilegious as Gregorie thought but secondly he may be called vniuersall Bishop who hath a generall care of the whole Church so as hee doth not exclude particular Bishops as in GREGORIES opinion the Bishop of Rome may bee called vniuersall Bishop Sol. But to answere him and all their Crue who euer vnderstood vniuersall for one only singular man but they who might well know that IOHN sought not to be Bishop alone but as Gregorie expoundeth the Title o Gregor lib. 4. Ep. 38. to put all Christs members vnder him by the name of vniuersall Bishop and so to bee the chiefe of Bishops or to speake us IOHNS language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Bishop of all the habitable World a proud Title for one man there being by the order p Concil Nicaen 1. Can. 6. Constantinopolit 1. Can. 5 vid. Iunij Animaduers in Bellar. contr 3. lib. 2. cap. 12. nota 46. of the Church foure Patriarchs who had this name equally according as their Iurisdictions were equall in their parts allotted to them as the Romane Bishop had Italie and the West the Bishop of Antioch had Syria and the East the Bishop of Alexandria had Afrike and the South and the Bishop of Constantinople had Thrace Greece Asia-Minor and the North the Patriarch of Hierusalem being more for honour then neede and yet somewhat conuenient to decide doubts by an odde voice if it were so required For wee find not only this name of vniuersall Bishop giuen by q Iustinian Cod. lib. 1. tit 5. l. 7. Emperours to the other Patriarchs as well as to the Bishop of Rome but also by the Bishop of Rome himselfe thus writing r Concil Nicaeno 2. act 2. THARASIO Generali Patriarchae ADRIANVS seruus seruorum Dei To THARASIVS Generall so hee readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patriarch ADRIAN seruant of the seruants of God Wherfore as Iohn transgressed the bounds of modestie and order by his affection so doth the Pope swarue farre from all humanitie by his vsurpation of this title which neither could Å¿ Platina in Bonifac 3. Phocas giue nor Boniface take nor other Popes after assume as their right without preiudice to the other three Patriarchs as t Apud Gratia vbi supia Pelagius reasoned yea and as it is proued afterward when vpon this Chiefedome the Pope did not onely ouersway the other three Patriarchs but all Bishops besides not fearing to bee called by his u August Anconitanit q. 19. art 3. Flatterers Immediatum Episcopum cuiusque Ecclesiae The immediate Bishop of euery Church Is this to preach Christ Iesus the Lord Is this to follow Peter who did not x Act. 10.26 suffer Cornelius to fall downe before him because he was a man No no it is with proude y Act. 12.20 Herod to take to him the name of GOD. But what saith their z Gratian. dist 40. c. 12. Canon Law out of Chrysostome a In oper Imperfect in Mat. homil 43. Whosoeuer desireth Primacie in earth shall finde confusion in heauen neither shall he be reckoned amongst the seruants of Christ that dealeth for supremacie For b Prou. 16.5 all the proud in heart are an abomination vnto the Lord and amongst men they shall finde that c Prou. 25.27 to seeke their glory is no glory since glory is d Beza emblemat 32. like the Crocodile it will follow them that flee it and flee them that follow it that Bernard might well exclaime thus against this vanitie in the Prelates of his time e Bernard lib. 3 de Consid ad Eugen. O ambitio ambitientium crux quomodo omnes torquens omnibus places O ambition the Crosse of proud men how dost thou please all and yet torment all Wherefore I conclude this iust correction of Popish pride too cleerely made knowne to the World by these titles with the words of Saint CYPRIAN f Cyprian lib. de Vnitate Ecclesiae Nemo fraternitatem mendicio fallat Let no man deceiue the brotherhood by a lye Nemo sidei veritatem perfidâ praeuaricatione corrumpat Let no man corrupt the truth of faith by faithlesse deceiuing Episcopatus vnus est cuius a singulis in solidum pars tenetur There is one Bishopricke of which part is holden by euery one wholly Yet secondly hence that Christ Iesus is the onely supreme Head of the Catholike Church 2. Of Caution wee are not onely to correct Popish errour but also to giue good Caution to our selues for the right vnderstanding of the Kings most Royall Maiestie his Title which we most lawfully and iustly ascribe vnto his most Excellent Person and vnto all and euery his lawfull Heyres and Successors in the Oath of Supremacie when we acknowledge g Vid Oath of Supremacie in 1. Eliz. cap. 1. apud Rastall tit Crowne his Maiestie to be Supreme Gouernour of this Realme and of all other his Highnesse Dominions and Countreyes as well in all Spirituall or Ecclesiasticall things and causes as Temporall For hereby wee giue but h Matth. 22.21 Caesar his due euen vnder Christ such a power and authoritie as not onely Scripture assigneth him when it willeth vs i 1. Pet. 2.13 to submit our selues to the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k B. Tonstal in his Sermon before K. Henrie the eight as vnto him who hath aboue all others a Chiefedome or Headship such as Dauid l Psal 18.43 had ouer the Nations yea and m 1. Sam. 15.17 Saul ouer the Tribes but also reason enforceth vs to yeeld in regard both of his Name of his Nature as hee is a King For what is his name In Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some n Auenar in Lexic thinke of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that it is the Kings Office o Pet. Martâ—â— in 1. Reg. 3.7 to goe in and out before his people in all good gouernment as Salomon desired p 2. Chro. 1.10 Wisedome therefore In Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q Etymolog con 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the foundation of the people because on him is settled their safetie being r 2 Sam. 18.3 worth ten thousand of them In Latine Princeps Å¿ Gregor Tholosanus lib. 6. de
rep cap. 4. quasi primum caput As their first and chiefe Head vpon whom next vnder God wee are to depend that t 1. Tim. 2.4 vnder them wee may lead a quiet and a peaceable life in all godlinesse and honestie So that u Agapet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Iustinia apud Orthodoxograph tom 1. Agapetus might well say vnto Iustinian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The King is Lord ouer all yet Gods seruant withall For what is his Nature as he is a King None better expresseth it then the Apostle x Rom. 13.4 Saint Paul saying He is the Minister of God to thee for good For here is first his Maker GOD By y Prou. 8.14 me Kings raigne secondly his matter or obiect of gouernment Thou whosoeuer thou art z Rom. 13.1 euery soule must bee subiect vnto the higher Powers thirdly his forme Gods seruice according vnto his will a Psal 2.11 Serue the Lord in feare fourthly his end b 1. Tim. 2.2 Thy good in an honest and a quiet life So that looke how farre God hath giuen him authoritie and power so farre must inferiours bee subiect vnto it without exemption vnlesse against all conscience by rebellion c Rom. 13.2 they resist the Ordinance of God Now certaine it is that God hath giuen to Kings an absolute power and Soueraigntie vnder him ouer all Persons Goods or Causes within their Dominions For first Persons are subiect vnto obedience without exception as the Apostle saith Let d Rom. 13.1 euery soule be subiect to the higher Powers Yea saith e Chrysost hom 23. in Ep. ad Rom. Chrysostome If thou beest an Apostle if an Euangelist if a Prophet or whosoeuer thou art for this subiection hindreth not godlinesse but ratifieth Gods Order for reward of thy well-doing as Salomon f 1. Reg. 2.26 preferred Zadoc or for thy iust punishment if thou rebellest against thy Soueraigne as did Abiathar deposed g Vid. Bennonem Cardinal Act. Monum Io. Fox de his omnibus Hildebrand Lanfranke Anselme Becket Beuford Poole Allen and the rest of our Romish Renegadoes Secondly Goods are at Princes disposing for the good of Church and Common-wealth bee they what they may bee prophane or sacred which the King may eyther for necessary vse establish as good Nehemiah h Nehe. 13.12 did the Tithes or vpon abuse translate to other occasions thereby to punish the grosse offendours as Ioas i 1. Reg. 12.7 did disgrace the Priests by forbidding them to take any further Offerings of their acquaintance since with what they had before receiued they did not repayre the breaches of the Temples so may Kings take Tribute of Church-lands as Christ k Matth. 17.25 himselfe payed to Caesar so are Clergie-men to yeeld subsidie as members of the body politike euen out of their Lands and other reuenewes which they hold of the King in capite as we Englishmen say in chiefe according as the l Gratian. dist 8. Can. 10. Canon Law iudged out of S. Augustine m August tr 6. in Ioh. prope finem thus disputing Nolite dicere quid mihi Regi Quid tibi ergo possessioni Per iura Regum possidentur possessiones Say not yee What haue I to doe with the King Then what hast thou to doe with Possessions By the Lawes or right of Kings are Possessions kept Thirdly Causes Ecclesiasticall as well as Ciuill are within the compasse of the Kings Iurisdiction since otherwise there can hardly eyther Kings be n Esay 49.23 nursing Fathers or Queenes be nursing Mothers vnto the Church Was not the Iudge to o Deut. 17.8 ioyne with the Priest in the sentence of Iudgement Did not Asa Iâ—hoshaphat Hezekiah Iosiah Nehemiah and such other good Rulers of Iudah meddle with causes of Ecclesiasticall conusance when they commanded the p 2. King 18.4 Priests to purge the Temple the q 2. Chro. 19 4 Leuites to teach the people r 2 Reg. 23.6 put downe all Idolatry and restrained Å¿ Nehe. 13.15 abuses done vpon the Sabbath day Did not the Fathers of the Primitiue Church craue helpe t Euseb lib. 7. histor cap. 24. of Aurelianus the Emperour for deposing of Paulus Samosatenus Had not Constantine the Great in his power what he determined betweene u Socrat. lib. 1. cap. 4. Alexander and Arius in Alexandria betweene x Optatus Mileuitan lib. 1. contr Parmenianum Caecilianus and Donatus in Carthage Who called Councels Who placed Bishops Who established Churches Who receiued the Appeales of Bishops from their Metropolitanes The Emperour while hee stood and since his deminishing those Kings of the Prouinces as wee may plainely see by the y Tomis 1. 2. Concil apud Binnium apud Caranzum Councels of Spaine at Toledo of France at Orleance and other places For this point is plaine by those words of Leo the z Leo 1. Epist 75. cap. 3. Romane Bishop to Leo the Emperour Seeing God hath enriched your Gentlenesse with so great enlightning of his Sacrament you are presently to marke that this Kingly power is conferred vpon you not onely for the gouernment of the World but especially for the safegard of the Church that by the repressing of bold attempts you may both defend things well ordayned and restore true peace to things in trouble and that by driuing out the vsurpers of anothers right Therefore in a word we find that the King is called the Head of the Church not mysticall and spirituall for so is Christ a Vt supra the onely Head but politicall and corporall as the b Esay 9.15 ancient and Honourable is the Head and yet so not an Head which doth by it selfe execute what is to be done for mans soules health in the Church of God I meane he is not caput administrans a ministring head in his owne person for Kings in Gods law were not to sacrifice as appeareth by Vzziah c 2. Chron. 26.16 therefore smitten with a Leprosie but as our most d Nowâ—l against Dorman D. Rainolds Conference with Hart cap. 10. diuis 1. learned Diuines haue expressed it the King is caput imperans an head who howsoeuer he may himselfe execute any Soueraigne dutie coÌ„cerning the affaires of the Common-wealth as to sit in iudgement with e 1. Reg. 3.15 Salomon and to f Vid. Q. Curtium lib. 3. c. make warre with Alexander yet in offices Ecclesiasticall only is to commaund and see those duties performed by such as are therunto allotted by Gods speciall calling as Dauid g 1. Chro. 24.8 set the Priests in their orders courses Hezekiah h 2. Chro. 29.4 called them to purge the TeÌ„ple For this is the settled iudgement of the Primitiue Church as is manifest by these words first of Augustine i August Ep. 50 ad Bonifac. The King serueth God otherwise as he is a man and otherwise