not fully sufficient to proue the Pope that great Antichrist foretolde by Saint Hierome c Hierome ad Algasia Quest 11. that should sit in the Church as if hee were Christ the Sauiour But for asmuch as they deny it and that the whole Church of Rome at this day dependeth vpon Bellarmines iudgement out of whose workes as it is verily supposed Parsons hath published to the view of the world and deluding of many tenne seueral Obiections for the clearing the Pope from being Antichrist it resteth that in the next Chapter we answere those obiections that so all doubts may be remoued And heerein as the originall Authour I will vse onely the name of Bellarmine In the meane time I demaund what hope of comfort we can looke to haue at these Popish Gods and Sauiours seeing their owne Saint Bridget whom Boniface the ninth Pope of that name canonized saith d Bridget in her first booke c. 41 All their followers and fauourers shal be cut off dis-ioynted and pulled in pieces like vnto a wall that is a casting downe where is not left one stone standing vpon an other neyther shall my loue and mercie euer warme them nor build them vp againe into eternall mansion And as we see the question resolued what will be the end of those that depend vpon these Gods and Sauiors so shall wee see heereafter what will bee the end of those Gods and Sauiours CHAP. II. Contayning tenne seuerall Obiections for the clearing if it had beene possible the Pope from being Antichrist set forth vnder the letters N. D. with answeres thereunto THou shalt vnderstand Christian Reader that whom Saint Iohn in his first Epistle chap. 1 Iohn 2.22 2. called Antichrists in the 22. verse hee declared to haue meant certaine Disciples which were fallen from the fellowship of the Apostles and others that by their meanes went abroad teaching doctrine whereby Christ was denyed to be the true Messias So that because such Antichristian teachers were then crept into the church by whom the great mystery of iniquity was begunne which when the great Antichrist should come should be fully perfected hee did not sticke to say but that Antichrist was then come whereas notwithstanding the great Antichrist was not then come 2 Thess 2.7 For as Saint Paul declared to the Thessalonians Epist 2. cha 2. there was then an impediment that did stay his comming which said He shall let till hee be taken out of the way Which as Tertullian Saint Augustine and Saint Chrysostome expoundeth was the Roman Emperor and likewise Saint Hierome in these words a Hierome to Algasia The Romaine Emperour which now keepeth all Nations in subiection must first be ouerthrowne and then shall Antichrist come the fountaine of iniquity By which it is cleare that by Saint Iohns Antichrists we cannot vnderstand the great Antichrist therefore the question is who the great Antichrist should be we say he is the Pope of Rome they say he shall be a Iew of Ierusalem but this is but our yea and their nay and how then shall it be tried who is in the right Bellarmine supposed in his Wardword the answere to Sir Francis Hastings Watchword page 91.92 hath set downe tenne seuerall Obiections to prooue him a Iew which God willing by these our Answeres shall be proued a Gentile THE FIRST OBIECTION 2 First then saith Bellarmine That the Popes of Rome be Antichrist or the man of sinne whereof the Prophet Daniel our Sauiour Christ and his Apostles do speake and that Rome is Babylon in that sense that these good fellowes doe meane that is Rome christened is a meere iest For that as the true Christ was one singular man so shall the true Antichrist be one singular man also and not a succession of men one after another as the Popes of Rome are And this is euidently gathered by the auncient Fathers out of the words of holy Scriptures namely Daniel 7. and 11. Iohn 5.2 2 Thessalonians 2. 1 Iohn 2. Apocal 13. and 17. THE ANSWERE 3 Heere Christian Reader seemeth a very great likelihood that by the great Antichrist should be meant onely one person seeing he produceth no lesse then seauen places of Scripture to testifie the same But it is a wonder to see that a man learned and seeming deuout should so apparently wrest the Scriptures For it is without all contradiction that not any one of his places doe proue his assertion The likeliest place is the 2. 2. Thess 2.3 Thessal 2. in which Saint Paul calleth Antichrist The man of sinne but doth it therefore follow that he meant onely one man no no more then by calling him in the same chapter The sonne of perdition he meant one person For in the Scriptures it is very apparant that by such like titles are not alwayes meant one singular person Esay 43.27 seeing we finde in the 43. chapter of Esay 27. verse is meant a great number of men included in the name Father Exod. 4.23 Rom. 9.27 Dan. 11. And in Exodus the 4. chap. 23. verse all the Israelites whose number Saint Paul saith Rom. 9.27 are as the sandâ— of the Sea are included in the title of a Sonne And in Daniell 11. the whole succession of Kings in their seuerall kingdomes are included in the person of one King And therefore seeing that vnder the title of a Man or a Sonne is included more thousands then the Popes are hundreds Bellarmines ignorance in the manner phrase of the Scriptures is laid open and his mouth stopped for accusing vs of ignorance in including all the Popes in the person of the man of sinne or Sonne of perdition And the rather because they themselues ordinarily vse also the like phrase of speech as when they call the whole succession of Popes that one head of Christs Church Therefore if the Scriptures had not taught vs so to speake we might yet haue learned of them how to call the whole succession of Popes that one head of Antichrists church 4 And whereas to dazle the eies of the ignorant he produceth the Fathers vpon his places of Scriptures as though they by Antichrist had meant one proper person Let him heare therefore how they haue vsed to speake of him Saint Hierome said b Hierome in his booke vpon Matth. 24. The abomination of desolation shall stand in the Church vntill the consummation of time and shew himselfe as God Now it is cleare he could not meane this of one particular person for that he knew as well as we no one man could liue to the consummation and end of time Also that auncient Writer Eusebius speaketh of Antichrist in the plurall number thus c Eusebius in his 7. book of Preparation This is a token not that he but that they hate God for that they will haue themselues called by the name of God Againe their Saint Bridget saith that she was commanded in a vision to signifie to d Bridget in her
which the gates of hell should not preuaile 8 Furthermore if Peter had beene that Rocke against which the power of the Deuill should not haue preuailed how was it that Saint Paul found him a desembler in Religion for which himselfe saith Gala. 2. Gala. 2.11.12.13 hee reproued him before all men in the Citie of Antioch Also if he had been that Rock against which the power of hell should not preuaile whence was it then that hee became an Apostata by cursing himselfe if euer he knew Christ and by denying him with an oathe Matth. 26.72.73.74 Therefore it is euident hee was not that maine Rocke against which the Gates of hell should not preuaile nor on which Christ said he would build his Church yea the very expresse words of the Text declareth that he did not meane vpon Peter for the words are not vpon thee Matth. 16.18 but vpon this Rocke That is saith Saint Augustine q August in his 3. Sâ—r. vpon Matthew vpon this Rocke which thou hast confessed vpon this Rocke which thou hast acknowledged saying Thou art Christ the sonne of the liuing God I will build my Church I will build thee vpon mee and not mee vpon thee for men willing to build vpon men said I hold of Paul I am of Apollo and I holde of Peter But others that would not build vpon Peter but vpon the Rocke said I holde of Christ And this interpretation of Saint Augustine their Doctor Beda so approueth of r Beda vpon the 1. Cor. the first chap. that in his interpretating the same words hee obserueth Augustines words verbatim Likewise their Docter Haymo thus expoundeth the same words Å¿ Haymo of Peter and Paul Because saith he thou hast professed mee truely to be the sonne of the liuing God vpon this Rocke that is vpon me whom thou hast confessed to be the sonne of the liuing God I will build my Church Thus then wee see that Christ himselfe is that Rocke on which hee said hee would build his Church and not Peter And the rather because it is not any where found in all the Scriptures that the power of hell did euer any way preuaile against him but may euidently be proued it did more preuaile against Peter then against any other of all the Apostles therefore it is without all contradiction that Christ himselfe is that maine Rocke yea the same on which Saint Hierome witnesseth Peter himselfe did helpe to build the Church For he complaining how the Christian Doctrine was then in his time corrupted in Rome said t Hierome idem aduersus Iouianum Was there none other place in all the World to receiue this voluptuous Doctrine but that which Peters preaching had built on the Rocke Christ Declaring thereby that Christ was that maine Rocke and not Peter 1. Cor. 3.11 And therefore it was that Saint Paul 1 Cor. 3.11 speaking of the maine Rocke or Foundation concludeth hereof thus Other foundation can no man lay then that which is laid which is Iesus Christ 9 But heere now perhappes they will obiect and say Did not Christ say to Peter thou shalt be called Cephas which is by interpretation a Rocke or a Stone We answere Hee did For if wee speake of the Ministeriall foundation no man can deny but that Peter was therein a Rocke or a Stone as the Prophets and the other Apostles were for that Saint Paul speaking of the ministeriall foundation Ephesians 2.20 saith plainely Ephes 2.20 It is built to wit the Church vpon the foundation of the Apostles and Prophets Iesus Christ himselfe being the head corner stone But in that hee bringeth in Christ among them and ascribeth vnto him onely the prerogatiue of singularitie it is cleare that euen in the ministeriall foundation hee allowed none singular but Christ alone And therefore that prerogatiue of singularitie which the Pope would claime by right from Peter is euen flat forgery and a foolish fantasie 10 I am not ignorant what a shuffling they keepe with Saint Hierome to proue Peter one singular in the ministeriall foundation but if it be possible for any man to speake plainer words to the contrary then these let the Reader iudge v Hieron lib. 1. aduersus Iouian Yee will say said hee the Church is founded vpon Peter notwithstanding in another place the same thing is done vpon all the Apostles and all receiued the Keyes of the kingdome of heauen and the strength of the Church is founded equally vpon them all And hereof it is which Saint Origen saith * Origen in 16. Matth. tract 1. If onely vpon Peter thou thinke the whole Church to be built what wilt thou say to Iohn and euery of the Apostles And a little after For if this speech To thee will I giue the Keyes of the kingdome of heauen be common to all why then should not all that which goeth before and that which followeth after as spoken to Peter be common to them all By which we see plainly that seeing Peter is not a Singular in the Ministeriall foundation the Pope very vniustly challengeth that prerogatiue from him 11 Sixtly they say For Peter the prayer was made as though Christ had not praied aswel for the other Apostles as for him But for the blowing away of this miste I referre the Reader to the seauenteenth chapter of Saint Iohns Gospell where he shall see that Christ prayed as well for all the other Apostles as for Peter whereupon it was that Saint Augustine wrote thus against those Heretikes of his time x Augustine in his first booke of his quâ—stion vpon the Old and New Testament the 75 question Did Christ pray but for Peter and not for Iames and Iohn It is manifest that all the Apostles were meant in Peter because in another place hee saith I pray for them whom thou hast giuen me and I will that where I am they may be also 12 Lastly they say thus Peter had an ordinary power from whence all the other Apostles receiued their power and authority For answere whereof and for breuitie sake I am compelled also to referre the Reader to these places of Scripture Iohn 20.21.22.23 Matth. 18.18.19 and 10.5.6.7.8 and 28.18.19.20 Iohn 14.26 Acts 2.1.2.3 which doth plainely proue that all the Apostles in generall and euery particular of them receiued their power and authority immediately from Christ as Peter himselfe did And hence it was that Saint Cyprian knitteth vp the conclusion thus y Cyprian of the simplicitie of Prelates Christ gaue to all his Apostles like and equall power and authority And where then was that ordinary power of Saint Peter that the Pope should challenge from him that prerogatiue to haue a singular power and principalitie to giue power and authoritie to all Bishops Pastours and Ministers iust no where to be found For albeit our Sauiour Christ seeing Peter so forwards aboue the rest and fore-seeing also how prone ready he was to
And when I had opened the fift Seale I saw vnder the Alter the soules of them that were killed for the Word of God and for the testimonie which they maintained And they cried with a loud voyce saying How long Lord holy and true doest thou not iudge and auenge our bloud on them that dwell on the earth and long white robes were giuen to euery one and it was said vnto them that they should rest for a little season vntill their fellow-seruants and their brethren that should be killed euen as they were were fulfilled Loe say they here is a third place euen a place where the soules of the faithful doe rest vntill the latter day To which we answer The Alter vnder which the soules are said to rest The Altar is Christ is Christ as who so will reade the 56. Chapter of Esay and seuenth verse And 60. Chapter 7. verse of the same Prophet and 8. Chapter 3. verse of the Reuelation shall see or that will listen to these testimonies of these three ancient Fathers shall heare to wit Saint Ireneus Saint Augustine and Epyphanius Ireneus saith g Jreneus in his 4. Booke and 34. Chap. Our Alter is not in earth but in heauen Saint Augustine saith h Augustine in his 20. Booke 10. Chap. of the City of God Our Alter is in heauen thither our prayers and oblations are directed Epyphanius saith i Epiphanius in his 2. Booke of Melchisadech Christ is our Sacrifice our Priest and our Alter So that we see euidently that by the Alter is meant Christ and therefore the place in which the soules of the faithfull doe rest till the day of iudgement is vnder the foote-stoole of Christ in Heauen Wherefore those words of Saint Iohn doth not proue a third place Also this is made more manifest by the 15. verse of the 7. Chapter where he speaking of the same soules Reuel 7.15 saith They are in the presence of the Throne of God And therefore whereas the Papists would haue this place of rest Elisius Campus Abrahams bosome or Paradise to be their Elisius Campus a place of pleasure in hell which they say is Paradise or Abrahams Bosome here they are compelled either to say that the Throne of God is in hell or else to grant that the resting place of those soules is in Heauen and then where is their third place yet proued 6 But forasmuch as those words in the 6. Chapter together with the other words in the 7. Chapter doe shew the resting place of the soules of the faithful to be in heauen and a place where they do crie for the time of the perfecting their full ioy and glory it is cleare that vnder the foote-stoole of Christ is the Celestiall Paradise which in the 16. Chapter of Saint Lukes Gospell is called Abrahams Bosome where Lazarus the goâ—d thiefe Paradise is in heauen not in hâ—ll and all the faithfull doe rest with Abraham the Father of the faithfull till they receiue together the full fruition of their faith So that hereby wee see Paradise to be in Heauen and not in hell as they fable And this is yet made more plaine by Saint Paul 2 Cor. 12. where he saith I know a man in Christ about foureteene yeeres agone 2 Cor. 12.2.4 which was taken vp into the third Heauen How that he was taken vp into Paradise By which it is most manifest that Paradise is in the highest Heauen and that therefore their hellish Paradise in which they faine their purified soules of Purgatory doe rest till the last day is fabulous and doth not proue a third place 7 But now I doe expect they will answer thus Be it as you say that Paradise is in Heauen and that therein is the resting place of the soules of the faithfull yet is there at least a third place in which they did rest for a time to wit till they were purified and made fit for Heauen For to the very same effect are these words of Cardinall Allen k Allen in Fulks page 139. By long amending by fire at last they come to that reward Againe speaking of Purgatory fire he saith l Page 130. Through which the good must passe before they come to eternall ioy By which they would haue vs to vnderstand that no soule can come into the presence of God in Heauen Soules are in heauen because they haue washed themselues white in the bloud of the Lambe noâ— in the fire of Purgatory but onely such as are purified by the fire of Purgatory and that those that are in Heauen are there because first they were so purified Which how vntrue it is these words in the 14. and 15. verses of the 7. Chapter of the Reuelation will make it most euident which saith They haue washed their long Robes white in the bloud of the Lambe therefore are they in the presence of the Throne of God and serue him in his Temple day and night Now in that the holy Ghost saith Therefore it is as cleare as the Sunne at noone day that all those that are admitted into the presence of God in Heauen are so dignified because by the hands of their faith they haue washed themselues white in the bloud of Christ not in the fire of Purgatory Wherefore as those words before cited did vtterly ouerthrow their hellish Paradise so doth these words vtterly ouerthrow their hellish Purgatorie 8 Thirdly to proue yet that the soules are made perfect by the fire of Purgatorie they cite the words of Saint Paul 1 Cor. 1 Cor. 3.13 3. where he speaking of ignorant Teachers and their doctrine saith Euery mans worke shall be made manifest for the day shall declare it because it shall be reuealed by fire Which words they would make the World to beleeue are meant of the fire of Purgatory that shall as they say purge curious and vaine doctrine and those that haue built it on the foundation Christ whereas the very words themselues doe make it plaine to the contrary for in that it saith the day shall declare it 2 Pet. 1 Chap. 19 verse 2 Thes 2. ch 8. he meant the truth the light whereof Saint Peter calleth The day-starre 2. Epistle 1. Chapter And the power thereof Saint Paul 2 Thessalonians 2. Chapter 8 calleth the Spirit of Gods mouth wherewith he sheweth that Antichrist and all Antichristian Teachers and their doctrine shall be consumed euen as fire consumeth the drosse and fineth the gold and siluer And therefore in that Chapter where hee speaketh of purging by fire that no man should vnderstand him to meane a corporall or materiall fire hee concludeth of that matter thus 1 Cor. 3.8 As it were by the fire That is as it were by fire the vaine doctrine shall be burned and consumed by the fire of Gods truth and the Teacher thereof being tryed thereby to hold the foundation sound the Church shall not condemne him as an heretique
bee the Christian state of Rome in her latter daies for that the Angell there said Shee offered to the World the abomination and filthinesse of her fornication in a Golden Cup that is as the learned expound it her idolatries and whorish Doctrine and Religion in the name of Christ which cup Erasmus declareth Heathenish Rome disdayned once to handle and abhorred what good soeuer was offered to her therein therefore he could not otherwise vnderstand but that the Angel meant the Christian Church of Rome in her latter dayes which vnder the glittering and golden shew of the name of Christ poysoned a great part of Christendome with that whorish filthinesse of her Heathenish Fornication Reuelat. 17.2 Reuelat. 18.3 and the third verse of the eighteenth Chapter And thus wee see the foure principall poynts which fully resolued that most learned Erasmus and may also as fully resolue all men that by Babylon the Mother of whordomes and abominations of the Earth the Angel meant Christian Rome in her latter dayes Now let vs heare how Erasmus concludeth of Christian Rome thus he saith 6 This whorish Woman d Erasmus vpon the 17. chap. Sect. 1. hath decked and garnished her selfe not like Peter and Paul with diuers and many vertues but with Siluer and Gold and pretious Stones and Pearles And the Cup of Gold which she offereth to the World is not the loue of Christ the Christian Faith nor the Law of God but her owne Decrees and Ordinances that she may play the Whore at her pleasure with pompe authoritie and lust without all shame or feare beyond all measure and all vnder the pretence and name of Christ Againe he saith e Erasmus vpon the 16. chap. Sect. 3. The whole order of Bishops and multitude of Spirituaell Pastours which by their office and calling ought to maintaine and support the true Doctrine of God haue bent themselues their whole life and state vtterly against the Doctrine of the Gospell that nothing can bee more vnlike the state of the Apostles in doctrine religion or life then is their order and state Againe he saith f Erasmus vpon the 16. chap. Sect. 2. This second beast with his two hornes is twice as had as the first for as much as through her two hornes it had power both of bodie and soule ouer the Doctrine and ouer the politique Lawes with mouth and hand against God the temporall gouernement Christ and his Ministers And againe he saith g Erasmus vpon the 27. chap. Sect. 1. The bloud of the holy Prophets and Preachers hath this Whore the Papacie shed without measure till she was so drunke therewith that shee tooke and esteemed her tyrannie for godly zeale Therefore he concludeth with the very head of the Romish Church thus h Erasmas in the words going before For the name of the Christian Church he hath deserued anonother name euen to be called the Whore of Babylon the Mother of all abominations idolatrie and of falling into Heathenish superstition And thus Christian Reader thou seest most apparantly proued that by Babylon is meant the Christian Church of Rome now in her latter dayes Now let vs intreat a little of the fall of Babylon for that will make this matter yet more apparant 7 This Angel in the seauenteenth Chapter hauing finished his testimonie touching spirituall Babylon Saint Iohn in the beginning of the eighteenth Chapter saith thus And after these things â—euelat 18.3 I saw another Angel come downe from heauen hauing great power so that the Earth was lightened with his glorie and he cryed out mightely with a loud voyce saying It is falne it is falne Babylon the great Citie and is become the habitation of Diuels and the hold of all foule spirits and a cage of euery vncleane and hatefull Bird for all Nations haue drunke of of the Wine of the wrath of her Fornication and the Kings of the Earth haue committed Fornication with her Now wee heard before by the other Angel that Christian Rome is Babylon therefore if this also be spoken of Christian Rome then is Christian Rome so wonderfully falne as that she may rightly be called Babylon And that it may appeare indeed that this Angel did also speake of Christian Rome let vs heare how Erasmus doth interpret his words thus hee saith i Erasmus vpon the 18. chap. Sect. 1. This is spoken principally against the second Regiment of Rome which vnder the pretence of the name of Christ hath delt so rebelliously against all faithfull Christians And a little after k Jbidem Now is it knowne that shee hath beene an Habitation for the wicked vnfaithfull and filthie Sodomites And againe l Erasmus vpon the 18. chap. Sect. 3. With this Babylon haue Princes and Prelates yea whole Kingdomes committed Whordomes So that by this wee see most apparantly that the same which is here spoken touching the wonderfull great fall of Babylon is spoken of Christian Rome 8 True it is that some do vnderstand this to be meant of the fall of the first beasts power the Heathenish Empire which was ouerthrowne by Constantine the Emperour when hee was conuerted to Christianitie about three hundred yeares after Christ but this cannot bee for by Constantines meanes the Romaines became Christians therefore if wee should vnderstand it of that time and state wee should vnderstand that the Angell called Rome Babylon and the habitation of diuells in respect that it was wholly become the habitation of Christians and that the Christians were those diuels foule spirits vncleane and hatefull birds which were most ridiculous so to say Againe those words of the Text which say And is become importeth a time when shee was not so which could not be meant of that time when she was Impious and Pagan for then she was no better but of a time after when she was risen and fallen And that it may appeare Rome risen and fallen that Christian Rome vnder the Popes did so fall as that shee became this hellish habitation none can make it more of credite nor more apparent then the Romanists themselues haue done as wee shall now see by these their owne testimonies following 9 Their Bernard which liued almost a thousand yeres after Heathenish Romes dayes writing of the state and manner of the Romans in his dayes sayth thus m Bernardinus de considerat ad Eugenium lib. 4. The Romaines are wise to doe euill good they know not how to doe they are irreligious towards God presumptuous against holy things they be Wolues not Sheepe And a little after speaking of the Pope and of his spirituall Pastours hee saith n Jbid. Of such art thou Shepheard if I durst speake all they be rather the pastours of deuils then of sheepe And againe complaining of the diueâ—lishnesse of his time and the ripenesse of the Church of Antichrist among the Romaines he sayth further thus o Bern. Serm. 6. in Psal 91. It onely remayneth that the
man of sinne be reuealed the sonne of perdition a diuell not onely of the day but also of the noon-day Likewise their Writer Holcote complayning of the Romish Priests and Prelates in his dayes sayth p Holcot in lib. Sapientiae lectro 182. They bee like the priests of Baall they resemble the priests of Dagon they are the priests of Priapus and Angels of hell So then heereby wee see that the Pope and his Prelates are the chiefe of those diuells of whom the Angell sayth Rome is become the habitation Now let vs see also who be those foule spirits vncleane and hatefull birds 10 Their Writer Auentine sayth q Auent analiuÌ„ Boierum lib. 6. I am ashamed to say what manner of Bishops wee haue with the reuenues of the poore they feed horses hounds I neede not to say whoores Saint Bernard sayth r Bernard sup Cant. serm 33. Sermo ad Clerum c. It is a shame to name those things which our Bishops doe in secret Their Mantuan sayth Å¿ Mantuan Calamitatum lib. 3 It is in euery mans mouth Cities and Countries talke of it and the very bruite thereof hath quenched all care of vertue Also their Bishop Cornelius sayth t Oratio Cornelij Epist Bitonti 3. With what monsters of filthinesse with what channell of vncleannesse with what pestiferous contagion are not both priests and people defiled make your selues Iudges and beginne at the Sanctuary of God Also their Palingenius saith v Paling Marcell Paling Zodiaci vita lib. 5. in Leon. Let no Frier Monke or any other Priest come within thy dores take heede of them no greater mischiefe they are the dregges of men the fountaines of Folly the sinkes of sinne Wolues vnder Lambes skinnes deceiuing the simple with a false shew of honesty and vnder the shaddow of Religion hide a thousand of vnlawfull acts Jdem lib. 6. in Virgine Idem lib. 9. Sagittario committers of Rapes abusers of boyes the Priests and Monkes that should be chaste spend night and day eyther openly with whoores or closely with boyes O shame sayth hee can the Church endure such hogges Whereupon their Platine saith * Platine vita Marcellini What shall we thinke will become of this our age wherin our vices are growne to that height that they haue scant left any place with God for mercy how great is the lechery of all sortes among the priests and especially among the chiefe Rulers To conclude Mantuan giueth the definitiue Sentence and plainely affirmeth that they of the Church of Rome are onely those foule spirits vncleane and hatefull birds for sayth hee x Mantu Calamitatum lib. 3. They are hatefull to heauen and loathsome with vncleane lusts alas in vaine attempt they sacred rites with incestuous hands they rather kindle and prouoke God then appease him Therefore sayth he againe y Jbid. Neuer hope for helpe so long as such pray for you And thus as wee sawe proued before by their owne testimonies who were those diuells so heere also we see as plainely proued by their owne Writers who bee those foule spirits vncleane and hatefull birds whereof Rome and her regiment in her latter dayes is become the habitation And thus much for the prouing that by the fall of Babylon is meant the great fall of the Christian Church of Rome vnder the Popes of Rome Now let vs see the time when shee beganne to fall and her full perfection whereunto she fell 11 Touching the first point Tertullian seemeth to be the first that maketh any mention thereof hee liued about two hundred yeares after Christ who then bewayling the declined estate of the Christian part of Rome thus exclaimed against it z Tertull. in Apologitico O Rome how much art thou changed from olde Rome thou which wast once the chiefe in all the World art now become the chiefe in all naughtinesse Also about one age after that Saint Hierome perceiuing how she beganne to be corrupted in doctrine thus exclaimed against her a Hierom. idem aduersus Jouianum lib. 2. Was there sayth hee none other place in all the World to receiue this voluptuous doctrine but that which Peters preaching had built on the Rocke Christ Againe hee sayd to the maintainers of this doctrine b To Pammachius Thou that art a maintainer of this new doctrine spare thy Romaine eares spare thy faith which is so commended by the Apostles owne mouth to this day the Christian world hath euer beene without this doctrine And agayne hee sayth c Jdem praefact in lib. Dydimi de spiritu sancte Whiles I stayed at Babylon and was an inhabitant of that purple whoore and liued among the Romaines Beholde the pot which was seene in Ieremie from the North beganne to seethe and the Senate of Pharises made an vproare and the whole faction of rude and ignorant as it were in defiance of learning conspired against me Furthermore hee crying out against the idolatry which was then crept into the Church and also against the Idole-makers saith d In his 11. booke 10. chap. vpon Ieremy He adorneth his Image with siluer and golde that by the shine and glittering of both mettalls he may deceiue the simple which errour sayth he is now crept in among vs. Also within lesse then twenty yeares after that Saint Augustine declareth how their idolatrie was defended by the Idolaters to be no Idolatrie namely because they tooke not their Image for God but sayd hee e Augustine in his sermon vpon Matth. Let no man say to me the Image is no diuine power they know it is not God I would to God saith he they so knew it as we know it but what they haue and in what sort they haue it and what they doe about it the Altar beareth witnesse Therefore from hence it was which in another place he saith f Augustine in psal 44. They haue made vs the Citizens of Babylon we haue left our Creatour and haue worshipped the creature we haue left him that made vs and haue worshipped that which we haue made our selues Wherefore their Ambrosius Ansbertus thus concluded euen of Christian Rome saying g Ambro. in Apâ—calip lib. 6. Rome is the second Babylon 12 Furthermore about some thirtie yeares after that Saint Christostome speaking of the decaying estate of the Christian Church saith h Christ in 1. ad Corinthi Hom. 36. The Church at this day is like vnto a Woman that hath quite lâ—st her olde modestie that is her sober and chaste behauiour towards her Husband Christ and doth begin to wax wanton towards new Louers with whom whiles she dalted rose vp a spokesman to make a match betweene Ancichrist and her which was Iohn Bishop of Constantinople whom Gregory the Great therefore called i Gregorie in his 6. Booke Epist 30. The fore-runner of Antichrist But as Pelagius before Gregories daies stayed the marriage from being solemnized so did Gregorie during his dayes
vnto them on their bare knees lifting vp both eyes and hands vnto them and putting forth their voyces vpon them with many deuout prayers amongst which this prayer to the Image of Christ a In a prayer booke O maker of heauen and earth King of Kings and Lord of Lords which of nothing diddest make me to thine owne similitude and likenesse and didst redeeme mee with thine owne bloud whom I a sinner am not worthy to call vpon I desire thee c. And so forwards for all things needfull both for soule and body And that indeed it may appeare that this prayer is not made vnto Christ by the Image but euen to the very Image it selfe this Title ouer head A prayer to the Image of the body of Christ doth make it most manifest Therefore whether this be no more to take the Image for God then dogges doe take those Images for the creatures themselues or whether it be possible for people to vse greater meanes or to make a more manifest apparence that by a consequence they take it for God Let the vnpartiall Reader iudge But it is cleare by their common practise that they are of that sort of counterfeit Christians who in Saint Augustines time would haue cloaked their Idolatrie with cunning speeches whom notwithstanding he thus reproued for Idolaters saying b Augustine in his Sermon of the words of Christ in Mat. Let them not say to me they take the Image for no diuine power they know it not to be God I would to God saith hee they so knew it as wee know it but what they haue and what they doe about it the Altar beareth witnesse Wherefore let them say what they will and shaddow their damnable idolatrie as closely as they can vnder the mysterie of iniquitie here in this life their practise shall sufficiently prooue at the day of iudgement whether they be Idolaters or no and whether they be not of that sort which Epiphanius speaketh of * Epiphan lib. 3. in oratione de Fide Catholica Which abhorre the sight of Idols and yet fall downe and worship them 4 The second reason whereby they would proue themselues no Idolaters wee heard to be this namely They worship not the Image but God by it to which wee answere To worship God by an Image is flat Idolatrie and a breach of the second Commandement which vtterly forbiddeth any at all to be vsed in any part of Gods worship in that it forbiddeth any at all to be made for Spirituall vse Therefore it is cleare that if God had not accounted it Idolatrie to be worshipped by Images hee would not haue said Exod. 20.4 Exodus 20. Thou shalt make thee no grauen Image Neither would he haue said Deut. 27.15 Deuter. 27. Cursed be the man that shall make any carned or molten Image which is an abomination vnto the Lord. Therefore seeing the Image maker is accursed and the Image it selfe abominable it must needes be an accursed and abominable Idolatrie to worship God by an Image Also forasmuch as the Lord accounteth the Image abominable and the maker accursed they must needes be abominable and accursed that will compell him to be worshipped by it Yea doubtlesse and they also must needes be abominable and accursed which allow accursed and abominable Images to be holy monuments in the Church and profitable as true Teachers of the ignorant seeing the Lord by the Prophet Ieremie chap. Ieremy 10.8 10. hath said thus of those that make any such reckoning of them They altogether dote and are foolish for the stocke is a Doctrine of vanitie And seeing also by the mouth of the Prophet Habakkuk chap. Habak 2.18.19 2. he hath said What profiteth the Image for the maker thereof hath made it an Image and a teacher of lies Nay seeing he hath also by the same Prophet denounced an euerlasting woe against all those that desire such Teachers saying Woe to him that saith to the wood Awake and to the dumbe stone Rise vp it shall teach thee As also seeing their owne Canonicall Scripture the 15. of Wisedome sayth thus of them and their Images Wised 15.5.6 Whose sight stirreth vp the desire of the ignorant so that hee coueteth the forme that hath no life euen of a dead Image they that loue such wicked things are worthy to haue such things to trust vnto and they that make them and they that worship them and they that desire them That is Esay 57.13 they all are worthy to haue no better helpe in the great day of neede then can come from those Images Therefore the Lord by the Prophet Esay chapter 44. Esay 44.11 hath thus denounced the definitiue sentence against the whole fraternitie of them saying All that are of the fellowship thereof shall be confounded To wit all that * Esay 45.16 make Images for spiritual vses all that vse them as Lay mens bookes to stirre vp their deuotion all that worship God by them all that worship them for God or that vse them in any part of Gods worship or doth but desire them liuing and dying in the same minde shall at the last day be confounded together in the Lake of fire burning with brimstone Reuel 19.2.20 and 21.8 and 22.15 as appeareth in the 19. chapter of the Reuelation and also in the 21. and 22. chapter and Psalme 97. Esay 45.16 verse 5 This diuellish deuice Christian Reader of worshipping one by another was both the father and mother of the whole worlds Idolatrie which as the fourteenth chapter of Wisedome sheweth came first vp in this manner Wisd 14.14 15 When a father mourned grieuously for his sonne that was taken away sodainely he made an Image for him that was dead whom now he worshippeth as a God and ordained to his seruants ceremonies and sacrifices thus in processe of time this wicked custome preuailed and was kept as a Lawe and Idoles were worshipped by the commaundement of tyrants So that hereby we see how Idolatry first crept in among the Heathen which afterwards was imitated amongst the Iewes and after them among the new conuerted Christians as we shall prooue heereafter In the meane time as we see by this first deuice how Images came in time to be worshipped for God among the Heathen so let vs see also what good effect the practise thereof hath wrought among the Papists which we shall finde made manifest in the tenure of the Doctrine of the Romish Church in which it is thus written c In the false Councel of the Greekes Citantur inlibro Caroli Magni Hee that feareth God adoreth an Image as hee would adore the Sonne of God Againe d Tho. Aquin. part 3. quest 25. Since Christ is adored with diuine honour it followeth that his Image must be adored with the selfe-same diuine honour And againe e Iacob Nanclantus in Epist. ad Rom. cap. 1. Wee must therefore confesse that the faithfull in
Church And bid them now bragge of the visibilitie of their Church and of the standing state it alwaies had since it was a Church because thou canst not deny it them but withall giue them to vnderstand that euen thereby is our Church proued that true Church which the Angel in that chapter foretold should be driuen from home and dispierced abroad and theirs to be the tyrannicall and persecuting Church which should driue it out of her Countrie And thus much for the prouing when their Church first began and how farre it did extend it selfe as also the first beginning of vniuersall Popes to bee sixe hundred and sixe yeares after Christ whereby both their antiquitie and vniuersalitie is vtterly ouerthrowne Now to the conclusion of all 8 Forasmuch as we which now are distinguished from them by the title of Protestants confesse that in this their Romish iurisdiction we had no Church left at the rising of Luther they demaund of vs from whence our Bishops had their callings and how our Ministers which they haue ordained euer since can haue lawfull callings seeing there was then no Protestant Bishops to ordaine them neither that by the Apostles euer any Christians had that title giuen them We answer For the title Protestant wee stand not vpon for wee graunt that in the time of the Apostles there was not any Christians called by that name no more then there was any called by that name Catholique The onely title proper to the professours of Christ was giuen by the Apostles in the Citie of Antioch which was to be called Christians as appeareth in the 11. of the Acts of the Apostles but afterwards when as counterfait professours of Christ as the Arians Macedonians Eunâ—nians were growne to be Sectaries and Heretiques and each of them to challenge vnto themselues the title of the true Church There was another sort in Rome called Homousians which were indeede of the true Church these to distinguish themselues from those counterfait Christians intituled themselues Christian Catholiques Whereupon as Socrates testifieth k Socrates lib. 5. cap. 10. that worthie Prince Theodosius hearing thereof caused these foure sorts of Christians to be brought before him and euery Sect to bring their seuerall opinions in writing which when hee and his Bishops there assembled had throughly pervsed and examined he tore in pieces the Papers of the three Heretiques and approued onely of the Homousians finding it onely to agree with the Doctrine of the Scriptures And thereupon made this Decree All people subiect to our Empire How and when the name Catholique was giuen to Christians we will haue to continue in that Religion which Saint Peter the Apostle deliuered to the Romans as the faith kept from his time to this day doth declare and the which it is euident Bishop Damassus and Peter Bishop of Alexandria a man of Apostolique sanctitie doe professe to wit that according to the Apostolique and Euangelique Doctrine wee beleeue one Godhead of the Father Sonne and Holy Ghost of like maiestie in sacred Trinitie The obseruers of this Law we commaund to be taken for Christian Catholiques the rest as mad and frantike we adiudge to beare the reproach of Heretiques which must looke to feele first the vengeance of God and next such penalties as the motion of our hearts directed from aboue shall appoynt And this was about two hundred yeares before the Papists had a Church therefore this act being done onely in our Church it is without all contradiction we onely must needs be of that sort of Christians vnto whom the title Catholique was then giuen and consequently of the true and most auncient Catholique and Apostolique Church So likewise afterwards when as the West part of the Church did vnder the title of Christian Catholiques professe Christ after an Antichristian manner then certaine true Christians withstanding them protested a contrary manner of Christian profession agreeable to the auncient Catholique Faith and Religion and by their protesting did distinguish themselues from that counterfait companie which they then saw as we now haue declared at large in our former Chapters were cleane swarued from the true Faith and Religion And from thence we following their true Faith and religion retain the same title to distinguish our selues from our most counterfait Christian Catholiques But would God both these new titles were laid away and that both sorts might be called by their owne proper titles to wit Christians and Antichristians for so the Church of Christ should the better be knowne from the Church of Antichrist 9 Now for the lawfulnesse of our Bishops callings wee say that when the time drew neere that the Gospel which Antichrist had suppressed in the Romish iurisdiction should be set vp againe according to that old Romish prophesie intituled Stimulus diuinae contemplationis written I know not how many hundred yeares agoe bearing that after the yeare of Christs Incarnation 1534. In an olde Booke Good Law good Religion good peace together with Faith Truth and sound Doctrine should returne againe into the World in their proper shape and true likenesse then about that time when by the meanes of that man of Cod Luther some Bishops were conuerted to true Christianitie againe and that others had time to conuerse with them concerning the present necessitie of electing and ordaining Christian Ministers then they entered by the olde ordinances of those Christian Bishops which were before Poperie was and so ordained ministers by the rules and authoritie of the first Apostolicke order which had alwaies continued in those other parts of our Churches which as wee shewed were neuer members of the Popish Church For otherwise had they not bin first conuerted they and all the Ministers which they haue ordained should haue been the seruants of Antichrist euen as those were before and at this day are which haue their calling from Antichrist the Pope For so their S. Bernard speaking of Bishops and Ministers which haue their calling from and by the Popes ordination saith l Bernard supra cant Serm. 33. They serue Antichrist Also their Albertus Magnus saith m Albert in Jehn 10. They bee the Ministers of Antichrist and the vnderminers of the flocke of Christ. And therefore whether it be likely that our Ministers which be ordained by Bishops of an ordinarie calling from the Apostles of Christ haue lawfull callings or such as haue their calling from Antichrist the Pope let the Christian Reader iudge And the more to inlighten his iudgement and better discerning the truth hereof let him consider these fruits and effects of their calling Their Saint Bridgit bringeth in Christ thus complayning of the Romish Clergie n Bridgit lib. 1. cap. 56. They faine themselues to be mine and in the meane time they worke wickedly against mee Their Saint Elizabeth bringeth in Christ thus reporting of them o Elizabeth against the corruptions of Rome lib. 3. cap. 14. They that walk vnder my name doe not feare to
Fiftly Leo whose Legates in his behalfe stood for the Title and Authority of Vniuersall Bishop in the Councell of Chalcedon which Councell would not yeeld him that prerogatiue onely because his Sea was the most auncient seate of the Emperor hee should haue the highest place in Councells and Assemblies and that was all as we proued in our thirteenth Section I say when as the Bishops of Rome saw that the Bishop of Constantinople was like to be made and established Vniuersall Bishop of Bishops which they could neuer attaine vnto then as we heard in the first Section of our fift Chapter Pelagius the second Bshop of Rome of that name decreed That no Bishop no not the Bishop of Rome himselfe should be called Vniuersall Bishop Gregory the Great when he came he made an out-crie against the Title calling it an vngodly title a title of shame and fit for no Christian but for Antichrist alone and sought to cleare all his predecessours from either receiuing or desiring the Title or Dignitie as appeareth in the fift Section of the fift Chapter where he said * Gregor lib. 4. Epist. 32.36 None of my predecessors Bishops of Rome euer consented to vse that vngodly name We the Bishops of Rome would neuer take vpon vs the name of singularitie we would neuer receiue that honour being offered vnto vs. To be briefe to induce the people to beleeue that notwithstanding these words of Gregory yet he had the vniuersall dominion ouer all Bishops Cardinall Allen biddeth them not looke to his words but to his practise I answere If the practise of Gregory was such as his owne words condemned for vngodly blasphemous and Antichristian we were best to be led by his Words and not by his Practise Againe whereas their Doctour M. Harding saith f Harding Apolog cap. 4. Diuis 3. Giue vs the Thing and we will not striue for the Name as though Gregory had had all Bishops vniuersally vnder his gouernment nothing can be made more plaine to the contrary then these words of Gregory himselfe hath made it where he found himselfe grieued that Maximus Bishop of Salona was made Bishop without his consent and maintained in his place by the Emperour notwithstanding hee was a criminall person g Gregor lib. 4. cap. 78. If said hee the faults of those Bishops which be committed to my charge be borne out by my gracious Lords c. What make I heere in this Church while that mine owne Bishops contemne me Which maketh the case cleare that he had Bishops of his owne and a peculiar charge to gouerne and not an vniuersall dominion ouer all All which proueth Bellarmines assertion most vntrue that by all Councells and Fathers the Popes vniuersall supremacie was approued of from Saint Peters time To conclude forasmuch as both by Councells and Fathers wee haue ouerthrowne the antiquitie of their Church their vniuersality the Popes supremacie Succession of vniuersall Popes and generall consent and proued that they were not approued of by generall consent nor publiquely established before Gregories decease which was in the yeere of Christ 605. nor of two yeeres after when as the great Antichrist rose in Rome let them bring neuer so many testimonies out of those Councells and Fathers which were afterwards I would wish no man to vouchsafe the answering any one of them but vtterly to disclaime them all as Antichristian For what should wee looke for vnder Antichrist but that all things should be ordered and done to vphold him and to maintaine his kingdome And thus much for this point But now for that the maine foundation whereupon all their Assertions are grounded is an imagined conceit of Saint Peters supreame and vniuersal authoritie let vs see what we can say to that point more specially CHAP. VIII Tending to resolue all men that the Apostle Saint Peters authority was but the same that the other Apostles was and therefore that supreame authority which the Pope Claymeth from Saint Peter is fabilous That Christ alone is the supreame head of the Church euen of that part that is Millitant as that which is Triumphant That Ierusalem is the most ancient Mother of the Catholique Church that the Popish is the Church of Antichrist and therefore it is blasphemy to affirme it to be the same which Saint Peter first planted in Rome That there was no Church planted in Rome till the yeere of Christ 44 before which time there were many Christian Churches planted in the World therefore Rome could not be the Mother but a Daughter of the Mother Church 1 IT hath of long time gone for currant Doctrine Christian Reader that our Sauiour Christ made Saint Peter supreame head and Prince of all the Apostles That vnto him onely he committed the Keyes of the kingdome of Heauen That vnto him hee committed the care and charge of his whole Church That vnto him onely he committed the office of feeding both Sheepe and Lambes olde and young That hee was that Rocke on which Christ said hee would build his Church and against which the gates of hell should not preuaile That for him the prayer was made Finally that he alone had an ordinary power from whence all the other Apostles receiued their powers and authority and that the Pope receiued the same ordinary power from him whereby he taketh vpon him to giue power and authority to all Bishops Pastors and Ministers All this I say during the time of Popish blindnesse went through the Romish iurisdiction for Catholique doctrine which God-willing shall be proued but fond fables 2 First then whereas they say that Christ made Saint Peter Prince and head of all the Apostles this may easily be proued a fable because there is nothing in all the Scriptures made more manifest then Saint Mathew Saint Marke and Saint Luke hath made it to the contrary Luke 22.23.24.25.26 For as Saint Luke declareth that there was a strife risen among the Apostles about principalitie and supreame dignity and that they began to enquire among themselues which of them should seeme to be the greatest So Saint Matthew and Saint Marke declareth that when their Master Christ perceiued whereabout they went he did not make so light a matter of it as to giue them leaue to determine it among themselues but with great care he called them vnto him and sate downe and as they all stood before him Matthew 20 25.26 he decided their question according to Saint Matthew thus Ye know that the Lords of the Gentiles haue domination ouer them and they that are great exercise authority ouer them but it shall not be so among you but whosoeuer will be great among you let him be your seruant According to Saint Marke thus Marke 9.33.34.35 If any desire to be first the same shall be last of all and seruant vnto all So that by this wee see it very apparant that Christ allowed no supremacy or principality at all among the Apostles therefore the
Paul and Saint Augustine vpon his words Now let vs heare some others vpon this point 5 Theophilact writing vpon the same words of Paul saith thus l Theophi vpon 1 Tim. 2. Chap. That the Mediatour should be the Sonne of God it was requisite for he should be the reconciliation and perfect mediatour for he is a mediatour of two for hee put himselfe as a meane or middle thing to ioyne contrary things together Therefore he is the Sonne of God and Mediatour of men for he is partaker of both natures And hereof it is which Saint Chrisostome saith m Chrisost vpon 1 Tim. a Chap. The Mediatour ought to be ioyned by society of them both of whom he is Mediatour for it is the part of a Mediatour to be partaker of them both of whom he is Mediatour And a little after he concludeth thus For it was requisite that such a Mediatour should speake with God Also hereof it is which Saint Cyrill saith n Cyrill in his 12 Booke 10. Chap. of Treasure Christ Iesus is Mediatour betweene God and man not onely because he hath reconciled man vnto God but also because hee is naturally and substantially both God and man in one person And after this manner saith he God hath reconciled vs vnto him for otherwise how could Saint Paul say that there is one Mediatour Christ Iesus Wherefore then seeing that none can be Mediatour betweene God and man but hee that is both God and man no Saint can be Mediatour And thus much of Saint Paul now let vs heare what Saint Iohn saith and the ancient Fathers vpon his words 6 Saint Iohn in his 1. Epistle 2. Chapter saith 1 Iohn 2 Cha. 2 verse If any man sinne we haue an Aduocate with the Father Iesus Christ the Iust and he is the reconciliation for our sinnes Vpon which words Saint Augustine saith o August in his first Treatise vpon the Epistle of S. Iohn He did not say ye haue an Aduocate with the Father but we haue Neither did he say ye haue me for your Aduocate But brethren we haue an Aduocate with the Father Iesus Christ the righteous and hee is the reconciliation for our sinnes He that hath holden this saith he hath holden no heresie he that hath holden this hath committed no schisme And a little after speaking of Saint Iohn hee saith thus He had rather put himselfe in the number of sinners that he might haue Christ his Aduocate then put himselfe an Aduocate whereas Christ should be his Aduocate and be found among the proud men that shall be damned And for conclusion of Saint Iohns words thus he saith in another place p August in his 2. Booke 8. Ch. against Parmenian If Saint Iohn would say this haue I written vnto you that ye sinne not and if you sinne ye haue me your Aduocate before God and I will entreate for you what good and faithfull Christian could abide him as the Apostle of Christ or rather not thinke him to be Antichrist And thus Christian Reader thou seest that to allow any other then Christ to be an Aduocate Mediatour or Intercessour betweene God and man is to allow hereticall Antichristian and damnable doctrine And to affirme the Saints in heauen to take this office of Christ vpon them is a part of that blasphemie mentioned Reuel 13.6 euen to blaspheme them that dwell in heauen 7 That ancient Father Epiphanius describing the alone and true Mediatour saith q Epiphanius fol. 433. For the Mediatour of God and man is thus being God and made man not hauing changed his nature but according to both of them hee is Mediatour But what should wee stand to cite any more testimonies out of the Fathers seeing some of their great Doctors and canonized Saints affirme the same Their Abbot Saint Bernard saith thus r Bernard in his 3. Serm. of the Annuntiation of the Virgin Mary This Christ Iesus is the true and faithfull Mediatour as in one person of God and man Also their Saint Thomas of Aquine saith Å¿ Thomas of Aquine vpon the 1. Tim. 2 Chap. It may be said that Christ is a Mediatour according to both natures that is to say as touching his God-head and man-hood inasmuch as he is God and man for because that he that is a Mediatour ought to take part of both natures and these are God and man Now therefore if there had beene no one ancient Father to haue proued our assertion yet these two their canonized Saints had been sufficient Wherefore we see how vaine the Papists are to pray to Saints and to make them their Mediatours to God 8 It is a world to see that men so wise and learned should be so besotted in their senses as to imagine that Christ himselfe should not be all and altogether fully sufficient by his onely intercession to reconcile men vnto God seeing the Authour to the Hebrewes saith Chapter 7. Hebrewes 7.25 He is able also perfectly to saue them that come to God by him seeing hee liueth euer to make intercession for them Doubtlesse if Christ had not knowne himselfe wholly sufficient he would not haue said Iohn 14. No man commeth to the Father but by me Iohn 14.6 Iohn 16.23 Neither would he haue said Iohn 16. Whatsoeuer ye shall aske the Father in my name he will giue it you Wherefore seeing Christ is sufficiently able to saue by his intercession those that come to God by him and that none can come to God but by him and that those things which we aske in his name wee shall obtaine why should we delude our selues in seeking reconciliation by the intercession of others Nay we now see plainely that those are deceiued which hold not Christ all-sufficient but will therefore goe to God by others and that seeke to obtaine their requests in the names of others But I maruell what hope they can haue to obtaine their Petitions which pray to God in the name of others seeing Christ commanded them to pray in his name Saint Cyrill saith t Cyrill in hâ—e Book vpon the r. of Esay We must pray in the name of our Sauiour if wee will looke to be heard of the Father And in another place he rendereth his reason saying u In his Booke of right faith For why is it more meete to giue Saints their asking and grant them their petitions then for him which is onely by his owne nature and truly God Saint Augustine saith * August in 108. Psalme All prayers that are not made vnto God by Christ not onely doth not put away sinne but also are turned into sinne So then if to pray in the name of any but Christ be to cause our prayers to be turned into sinne and so to prouoke God to wrath why should we nay how dare wee pray in the name of others Yea and why will wee be made such fooles as to aske any thing of the dead Saints which can