the Church hath none other head but Christ yea as well that part that is Millitant as that that is Triumphant and both together because they both make but one Church And therefore writing to the Church of Corinth in his 2 Epistle 11. chapter 2. verse he said thus vnto her I haue prepared you for one husband to present you a pure Virgin to Christ And to the intent that all might know that the Church Triumphant and the Church Millitant hath both but one and the same head hee writing to the Church of Ephesus chapter 1.20.21.22.23 said thus vnto them of Christ God hath set him at his right hand in heauenly places farre aboue all principalitie and power and might and domination and euery Name that is named not in this world onely but also in that that is to come And hath made all things subiect vnder his feete and hath giuen him ouer all things to be the head of the Church which is his body euen the fulnesse of him that filleth all in all things And to the Colossians chapter 1. verses 16.17.18 thus For by him were all things created which are in heauen and which are in earth things visible and inuisible whether they be Thrones or Dominions or Principalities or Powers all things were created by him and for him And hee is before all things and in him all things consist And hee is the head of the body of the Church hee is the beginning and the first begotten of the dead that in all things hee might haue the preeminence for it pleased the Father that in him should all fulnesse dwell By which it is manifest Christ Iesus alone is the head of the whole Church The Pope cannot claime antiquity of Bishopricke from Peter because Peter was not the first bishop but Iames. and not Peter and therefore the Pope cannot rightly claime the vniuersall headship from him If Peter had beene the supreame head of the Church why was hee not then the first Bishop of the Church but agreed with Iames and Iohn to make Iames the Iust the first Bishop as Clement the first witnesseth in these words * Clement lib. 6. Hypotip Ierusalem the most ancient mother church and not Rome Peter Iames and Iohn after the Assumption of our Sauiour challenged not this prerogatiue vnto themselues but appoynted Iames the Iust Bishop of Ierusalem And as these words of Clement proue Peter not to be the first Bishop so doe they proue Rome not to be the first Church where the first Apostolicall Bishop was placed but Ierusalem therefore not Rome but Ierusalem must needes be the most auncient Apostolike Church 14 That must needes be the most auncient Apostolike Church whose ministers Christ himselfe appointed the Apostles first to be which was the Church of Iewrie as appeareth by S. Mathew chap. 10.5.6 where after he had repeated the names of the twelue Apostles which Christ had chosen said These twelue did Iesus send forth and commanded them saying Goe not into the way of the Gentiles and into the Cities of the Samaritans enter yee not but goe yee rather to the lost sheepe of the bouse of Israell Therefore the Church of Ierusalem was the most auncient Apostolike Church and not the Church of Rome which was the chiefe of the Gentiles 15 Againe that Church must needes be the Mother of the most auncient Catholique hâ—urch in which Christ himselfe first planted the Faith and Religion which should be Catholique and by the meanes of whose Ministers the Catholique Church should receiue it which Faith and Religion Saint Mathew chap. 26.55 and Saint Luke chap. 21.37.38 witnesseth Christ taught vnto the people daily in the Temple of Ierusalem and commaunded her Ministers the Apostles to publish the same afterwards to the vniuersall world Mathew 28.19.20 therefore Ierusalem and not Rome is the Mother of the most auncient Catholique Church 16 MoreoueÌ„r There was no Romish Church at all 14. yeeres after Peter was called to be an Apostle Ierusalem must needs be the mother Church of all Christian Nations for that in her all the Apostles receiued the holy Ghost and the gifts of tougues that euery Nation might be taught by them in their owne language what to beleeue and doe to be saued the which they had largely put in practise during well-neere foureteene yeeres immediately after their calling before Peter came to Rome For they cannot denie but that Peter came not to Rome till the second yeere of Cladius the Emperour which was in the yeere of Christ his incarnation 44. Before which time Peter planted many Churches in diuers Coasts For themselues affirme in their Rozarie that before he came to Rome hee spent his time preaching in Iewry Syria Antiochia and other places Many Churches were planted in the world before Peter came to Rome Therefore seeing that besides those other Churches which were planted by the rest of the Apostles Peter planted many before he planted a Church at Rome it is cleare that when as he had planted a Church in Rome shee could be but one of the Daughters and not the Mother of the most ancient Catholique and Apostolike Church 17 Lastly it must needs be the most ancient Church and the Mother of all the Churches Millitant from which the Church Triumphant hath her name deriued but Saint Paul Galathians 4 and Saint Iohn Reuelations 21. sheweth her name to be deriued from Ierusalem therefore Ierusalem and not Rome was the Mother of all Christian Churches Millitant That is to say the onely figure of the vniuersall Mother for as Saint Matthew Chapter 23.9 sheweth the vniuersall Father to be not in earth but in Heauen so Saint Paul Galathians 4.26 sheweth the vniuersall Mother not to be in earth That must needs be the most anâ—iâ—nt Church Millitant troÌ„ which the Church Triumphant hath her name derâ—ued but in Heauen 18 And now Christian Reader as wee shewed thee at large in our fifth Chapter that before the yeere of Christ 607. there was no Popish Church in Rome and here that before the yeere of Christs incarnation 44. there was no Romish Church at all so will we now shew thee more plainly that after there was a Romish Church and that shee was become most famous for her Faith and Religion that yet euen then shee was not the Mother but a Daughter not the head but a chiefe member of the Apostolike and Catholike Church Tertullian who liued in the next age after the Apostles wrote thus b Tertul. de praescription centra Haereticos Runne ouer and behold the Apostolique Churches whereas the Apostles Chaires are yet still continued and whereas the Authenticall writings of the Apostles are pronounced sounding out the voyce and representing the face of each one of them The next Countrey to you is Achaia There haue you the Church of Corinth If ye be not farre from Macedonia there haue you the Church of Philippi and the Church of Thessalonica If ye may goe
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
fall before any of the rest tooke the more care of him and paines with him and vsed greater motiues to incourage him to constancie it doth not therefore follow Peter Peter none but Peter Nay we see it most euident to be altogether no such matter onely it was a subtill illusion whereby they did cunningly conueigh all power in the Romish iurisdiction to the Pope and by which they labour still to retaine it and not onely that power which they faine Peter to haue had aboue the other Apostles but euen that also which God himselfe hath aboue all for thus doe they write * See Chap. 1. Sect. 3. In the Pope there is all manner of power aboue all power as well of heauen as of earth Againe * Ibidem The Pope hath power ouer the Angels both good and bad Againe * Ibidem The Pope hath power to commaund the Angels and hath power ouer the dead Againe * Ibidem The Pope hath so great power both in Purgatory and also in Hell that hee may deliuer by his Indulgences and place in the heauen and habitation of the blessed as many soules as he will Againe * Ibidem The Pope is all and aboue all By which what else will they proue but that the Pope is the God of all power and consequently an almighty God Moreouer thus doe they write * Ibidem It is sacriledge to doubt of the Popes power for he is the cause of causes therefore we must make no question about his power seeing there is no cause of the first cause And hereby they will proue him to be an eternall God But forasmuch as they fain the Pope to haue receiued al his power from Peter let them shew vs first in what place of Scripture they find Peter to haue receiued this power froÌ„ Christ secondly where any of all the Apostles haue thus written of Peters power if they can shew none then it is certaine Peter neuer had that power and therefore the Pope could not receiue it from him and yet notwithstanding doe they further write thus * Cha. 1. Sect. â— The Pope hath the place vpon earth not of a pure man but of a true God Againe * Ibidem Our holy Father the Pope is an vndoubted and true God on earth Therefore * Sect. 4. Those things hee doth hee doth them as God * Sect. 2. And is to be taken for God and worshipped with diuine honour as God And to ratifie the truth heereof they close vp the whole with this title * Sect. 2. Our Lord God the Pope Therefore forasmuch as none is to be found in any part of all the Christian Churches in the vniuersall world that doth claime to himselfe the essentiall properties and prerogatiues of God but the Pope it is without all contradiction none but the Pope is that Antichrist The man of sinne and sonne of perdition fore-told by Saint Paul 2 Thessalonians 2. That should sit as God in the Temple of God shewing himselfe to be God To be briefe as they cannot shew any one Scripture by the authoritie whereof the Pope may iustly claime from Peter these essentiall prerogatiues of God or the title of God so can they not shew by any one place of Scripture that Christ cuer gaue to Peter any such titles or dignities as the Pope yet further claimeth from him as to be called the Vicar of Christ Supreame head of the Church or Prince of Priests Nay albeit the contrary may be directly proued in that when as the strife was risen amongst the Apostles about supreame principalitie Luke 22. Christ himselfe tooke in hand the matter and thus resolued them saying Luke 22.24 Matth. 20.25 Marke 10.24 Matth. 20. Marke 10. It shall not be so among you but whosoeuer will be great among you shall be your seruant and whosoeuer will be chiefe of you shall be seruant to all the rest yet will they haue Peter to be the Prince of all the Apostles that so they might deriue that dignitie to the Pope to make him Prince of all Priests Therefore for the knitting vp of all that hitherto we haue intreated of and the manifest opening and clearing of the whole matter and of all that we haue said concerning this point this I say that forasmuch as wee haue proued this maine fundamentall principle not to stand vpon a sound ground whatsoeuer is built thereon can not stand For seeing Christ gaue no greater principalitie to Peter then hee did to any of the other Apostles it was not possible that Peter could be the supreame head of Christs vniuersall Church And that it may also appeare how vnlawfull it was for Peter or any but Christ alone so to be Gregory the Great Bishop of Rome himselfe plainely proueth from Saint Paul as may appeare where hee reprehending Iohn Bishop of Constantinople for attempting to be supreame head of the Church gaue him to vnderstand that therein he declared himselfe to be the fore-runner of Antichrist And to shew him that he was neuer able to answere that iniurie done to Christ he demaunded of him this question saying z Gregor lib. 4. Epist. 38. If Saint Paul would not haue the members of the Lords body to bee subiect to any head but to Christ no not to the Apostles themselues what wilt thou answere to Christ the head of the vuiuersall Church at the last iudgement that thus goeth about by the name of Vniuersall Bishop to make all his members subiect to thee Whom doest thou immitate in this so peruerse a name but Lucifer that would haue beene head ouer all the Angels in heauen By which hee proueth this saying of Cardinall Cusanus a Cusanus ad Bohemos epist 2. The members vmted to the Chaire ioyned to the Pope make the Church to be but an Antichristian delusion and the Pope for taking vpon him to be supreame head of Christs vniuersall Church to be that great Antichrist which the Church of Rome should take for her other husband besides Christ whereby she should proue her selfe to be indeed the whoore of Babylon mentioned by the Angell in the seauenteenth chapter of the Reuelation For it is manifest by Saint Paul Romans 7.2 That she that hath two husbands at once is an whoore And therefore this maketh the case to stand cleare that Rome cannot be the Mother of all Christian Churches vnlesse wee may conclude that all Christian Churches are the children of an whoore which God forbid 13 The Church of God vnder the Law The Church vnder the Law had God onely to her husbaÌ„d as the Church vnder the Gospel hath Christ onely had none other Head or husband but God himselfe as appeareth by the Pâ—ophet Esay 45.5 where hee said to the Church of the Iewes Hee that made thee is thine husband whose name is the Lord of Hostes So by the words of Saint Paul it appeareth as plainely that vnder the Gospell
euen Christ himselfe seemeth to giue place to these and these mens rules and orders be preferred aboue the Gospell Dominike say they h Anth. bishop of Florence in hiâ—â— Par. 3. tit 23. 24. shead his bloud daily both for those that were conuersant in earth and for those that are in Purgatory and therefore it is that they also say their church singeth thus of Dominike i Pag 187. O wonderfull hope that thou hast giuen Of Frances thus k Conformities Frances whom typicall Iesus wee call the Captaine and Ruler of Minorities all graunt vs in heauen places perpetuall And they say that whereas Christ endured the torment of nayles in hands and feete but a few houres hee endured nailes in his hands and feete for vs full two yeares Of Becket thus l Becket in a prayer booke By the blood of Thomas which for thee he did spend make vs O Christ to climbe whither Thomas did ascend Of Swithen they say m In Liturgy By him our sinnes are done away 12 Thus doe they make many mediatours of Redemption vnto whom may be added their faith in the Pope and his pardons For he whosoeuer for the time being is in the second ranke or order of whom they write and beleeue that he is a Sauiour as Simon Begnius Bishop of Modrusia sayd thus to Pope Leo n Concil Later Sect. 6. pag. 601. O blessed Leo we haue looked for thee to be our Sauiour Neither is this pressed vpon him but willingly receiued as his due as may appeare in that the Pope himselfe suffered the Ambassador of Cicilia to lie prostrate on the ground before him and to pray o Paulus Aemilius lib. 7. O thou that takest away the sinnes of the world haue mercy vpon vs Thou that takest away the sinnes of the world giue vs peace And to proue that the Pope is of sufficient power to saue an other writeth thus p Bull of Clement the 6. and Anthon. of Fleâ— The Pope hath so great power both in Purgatory and also in Hell that hee may deliuer by his Indulgences and place in heauen as many soules as he will Thus they avowe not onely that euery soule must be saued vnder the Pope but that the Pope must be their Sauiour Neither hee himselfe alone but those also that he will authorize For as one saith q Cardinall Allen in Fulby answere to a false catholike p. 71. The chiefe and principall Pastors by their soueraigne authority may wholly discharge offenders from all paines to come And yet further that Christ might bee quite shut out and there might be many Aberrations they haue set vp for Mediatours and helpers vnto saluation Images prayers to Images Dirges Almes-deedes and Purgatory Vnto the Image of the Crosse thus they pray Å¿ In a prayer booke All haile O Crosse our onely hope in this time of thy passion in faithfull people grace increase and graunt of sinne remission 13 Also notwithstanding hee whom they faine to be their Founder 1. Pet. 1.18 Saint Peter sayth Wee are not redeemed with corruptible things as siluer and gold but with the pretious blood of Christ Directly contrary they teach and say t Allen in Fulke pa. 202. 174. By almes we may redeeme our sinnes and theirs that are in Purgatory also And againe u In thâ— same booke pa. 239. Good workes cleanseth before hand deliuereth the soule from death and lifteth it vp to eternall life And lastly * Ibidem Regard not the iangler that will say good works do not purge sin and winne heauen 14 Last of all to the intent that we should finde more sufficiencie else-where then in Christ they further write x Allen in Fulke pag. 202. The Sacrifices done by vs that are aliue do wipe away the sins of those that be dead Againe y The Popish Doctors The sacrifice of the Masse doth take away the sinnes of the quicke and dead And againe z Allen in Fulke 92. Purgatory paynes doth not onely serue Gods iustice for the punishment of sinne but also cleanseth and quallifieth the soule of man defiled Moreouer a Allen pag. 133 In Purgatory we must be holden from life and libertie till we haue payed the vtmost farthing the toleration of which bonds shall recompence the debt And to knit vp all in a word to the Image of Christ they haue intituled a prayer beginning thus b In a prayer booke O Maker of heauen and earth King of Kings and Lord of Lords which of nothing diddest make mee to thine owne similitude and likenesse and diddest redeeme mee with thy owne bloud whom I a sinner am not worthy to call vpon I desire thee c. And so forwards for all things needefull both for soule and body 15 Wherefore then if the doctrine of the Church of Rome be true namely that Christ by his death and bloudshedding saued vs but from the guilt of that one sinne of Adam and that wee are saued from the malediction of the multitude of all our transgressions by the Popes and their principall Pastours and by the infinite number of true and false Saints and so many names of other means How doe they truely hold that which Saint Peter saith Acts 4.12 Acts 4.12 That among men there is giuen none other name vnder heauen whereby we must be saued but onely by the name of Iesus Or which the Prophet Esay in the person of Christ saith 63.3 Esay 63.3 I haue troden the Wine-presse alone and of all people there is none with me Or if Christ cannot or doth not saue without all other or other helpes why then said the Authour to the Hebrews 1.3 Hee hath purged our sinnes by himselfe Hebr. 1.3 Acts 13.39 Or why said Saint Paul thus of Christ Acts 13.39 By him euery one that beleeueth is iustified Or why did the Angell commaund the Virgine to call her Sonne Iesus but because as he said Math. 1.21 Matth. 1.21 He should saue his people from their sinnes If he then he alone and why then should wee seeke for so many he and she Sauiours Wherefore howsoeuer they seeme in the outward letter of the Scriptures to confesse Christ to be the onely Sauiour yet wee see it is none otherwise then they confesse God to bee the onely God which is instead of one to haue many To conclude it is a true consequent that so many Sauiours so many Christs so many Christs so many faiths so many faiths so many baptismes Therefore whether professing one God one Lord Iesus Christ one Faith and one Baptisme after this Antichristian manner be to hold the foundation sound or not soundly and vtterly to ouerthrow the foundation let the Christian Reader iudge as also whether there bee so neere a coniunction in our profession that they and we may be combined and conioyned together to make one and the same true Church of Christ as also whether this be
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
g Elizabeth in her 2. booke of Visions chapter 18. Woe be vnto you Hypocrites which hide the Gold and the Siluer to wit the Word of God and the Law of the Lord which is more pretious then eyther Gold or Siluer but howsoeuer yee seeme vnto men religious and innocent you are full of craftinesse and vncleannesse And lib. 3. cap. 14. Christ saith therefore Your Religion doth accuse you before mee Their Saint Katherine saith thus also of the Romish Clergie h Katherine of Siene in a prayer of hers The religious Orders are become the weapons or souldiers of the Deuill corrupting Religion inwardly in themselues and outwardly in the secular sort and Laitie And a little after she saith The Laitie and secular persons are seduced and deceiued by their blinde guides which are alas ignorant Idiots Their Saint Hildegard saith i Hildegard in her second booke of Sciuias I saw in a vision a monstrous blacke Head in the Church with fierie eyes an Asses eares a Lyons nosthrils with a mouth breathing out the furie of vnlawfull fire with the vnpleasant noyse of contradiction among Men whereby the white puritie of true Religion is obscured and diminished in the children of the Church Abbot Ioacham saith k Ioacham vpon the first and second chapter of Ieremie The infancie of Salomon representeth vnto vs the zeale of the Primitiue Church and his olde age signifieth or shadoweth out the present corrupt state of the Church and that as Salomon in his olde age fell into Idolatrie so hath the Church of Rome done Againe vpon the seauenteenth chapter of Saint Iohns Reuelation he saith * Vpon the 17 of the Reuelation The very Text it selfe doth teach that the Woman begilded with Gold and which committeth spirituall Fornication with the Princes of the Earth is the verie Church of Rome which Babylon like playeth spiritually the Whore with Stockes and stones To be briefe whereas their Robertus a Dominican Frier l Robertus Gallus a Frier in his 5.6 and 8. Sermon affirmeth the Pope to be the great and head Idol of the Romish Church whom the first part of our first Chapter sheweth plainely the Church of Rome holdeth to be a celestiall God and that their Saint Bridgit saith in the person of God m Bridgit in her 4. Booke chap. 133. They make an Idol of mee What fall can possibly be in Religion then to make the arch-Idol of the world God and the God of all worlds an Idol 16 Lastly concerning the fourth poynt which hath three diuisions The first concerneth the falling from God The second from Christ The third from the true Church Which because the three former hath in part proued a generall Apostacie I will but briefely touch Their Saint Bridgit saith as it were in the person of God n Bridgit ibidem Israel doth now neglect mee that is to say saith hee the Priests and they loue another God For they loue as I said before the golden Calfe c. Moreouer they make an Idol of mee and shut vpon mee lest I should enter o In her 135. chapter Thus doe these cursed Priests by mee And a little after I call them to mee as the Bridegroome doth his Bride or the Husband his wedded Wife I doe all I can but the more that I call them the further they goe from me Ioacham sheweth that the whole Clergie of Rome is so farre falne from God that as he saith p Ioacham vpon the first and second chapter of Ieremie They haue chosen the Deuill for God 17 Touching the second deuision Their Mathilde a Prophetesse thus exclaimeth against the Romish Clergie saying q Mathilde in a Prophesie of hers They are falne away from Christ and become rauening Wolues deuouring and cutting the throats of Christs Sheepe Ioacham Abbas saith r Ioacham vpon the 1. and 2. chap. of Iere. The Church of Rome like vnto another Tribe hath departed from Christ Hating all such as their S. Bridgit saith Å¿ Bridgit in her 1. Booke 56 chap. as walke in his wayes Yea and as in another place she saith of Pope Gregorie then t Lib. 4. cap. 142. Hee hateth Christ hee robbeth him of his sheepe hee plucketh them violently out of his hand and sendeth them to Hell fire By which the case is made cleare that all that are wonne to the Pope are lost from Christ And as Ioacham in that place before cited shewed the Church of Rome to be so farre falne from God as that she chose the Deuill for God so in the same place he sheweth that she is so far falne from Christ that she hath chosen Antichrist for Christ 18 Now for the third deuision concerning the falling from the true Church their Robertus bringeth in Christ thus repr ouing the Romish Church for falling away from the true and antient Christian Church v Frier Robertus in his 12. Sermon Daughter of Babylon saith he thou art estranged from thy mother my Doue that bare thee and art gone after gold and siluer and precious ornaments Like an adultresse thou hast forsaken mee and hast ioyned thy selfe vnto strangers Thou liest prostrate and such as are pleased to play the whoore repaire vnto thee And in the same Sermon in the person of Christ hee saith Ibidem Why haue the children of my Doue departed from mee and are become blacke They are become estranged by abandoning the simplicity of their mother Againe in the same Sermon Ibidem hee calleth the Clergie of Rome A disloyall generation and the adultrous sons of Christs Doue And in his thirty two Sermon the Lord saith thus vnto him * 2â— Sermon All the children of my beloued sauing onely a few shall play the Apostates And in his twentie one Sermon the Lord saith thus to the whole Clergy of Rome This mine house shall be destroyed because of you which make the children of my beloued to play the Apostates And this is it which Ioacham fore-tolde where hee sayth * Ioacham vpon the seauentâ—enth chapter of the Reuâ—laâ—tion The Lord shall stirre vp as it were with an hissing voyce the French men and Germanes to conspire against the Church which hath played the Apostate in the person of the warrefaring Popes who with their Clergie and their adherents as a prophecie had out of the Abbot of Clunies Library sayth x In an olde booke shall fight against the true Church Also the Abbot Ioacham painteth out one most cruell Pope which hee sayth y Ioacham in his 9. Prediction Shall wound and scourge with most cruell stripes the most meeke Lambe opening his mouth against Christ the Lord and darkening the Starres of heauen Wherefore saith Saint Bridgit to the Pope z Bridgit in her 6. booke of her Reuelation 26 chapter The King for whom thou doest pray ought to assemble and call a Councell of spirituall men such as are wise through my
Popes principality and supremacy which he challengeth from Peters authority is fabulous For it is cleare that if Christ would haue had vnder him any such singular vniuersall head ouer his Church now by reason of this present occasion had been the onely time to haue made it knowne but in that he said in so plaine and expresse words It shall not be so among you he made it plaine to the contrary Hence it was that Saint Bernard applyed these words of Christ and also the words of Peter himselfe against that false challenge of the Pope saying a Bernard 2. Booke of consideration Peter could not giue that he had not did he giue Lordship heare what he saith Not as ouer Gods heritage but being a patterne to the flocke And least said he to the Pope thou thinke it to be spoken onely in humility and not in truth it is the voyce of the Lord in the Gospell The Kings of the nations raigne ouer them but you shall not be so It is plaine saith he the Apostles are forbidden Lordship therefore goe thou and vsurpe greedily vnto thy selfe either Lording it Apostleship or being Apostolike Lordship thou are flatly forbidden either All which most euidently declareth that the Popes vniuersall supremacy which he claimeth from Saint Peter is flat forgery 3 Secondly they say To Peter onely Christ committed the Keyes of the Kingdome of Heauen For the clearing of which point we are first to make knowne what those Keyes are for by that the most ignorant may the more easily iudge whether to the rest of the Apostles Christ did not also giue the Keyes Luke 11.52 Christ himselfe in the 11. Chapter of Saint Lukes Gospell Matthew 16.19 declareth the first key to be Knowledge and in the 16. Chapter of Saint Matthews Gospell the second to be Power For the first key to wit knowledge it is cleare by Saint Iohn in his 17. Iohn 17.8 Chapter of his Gospell that Christ gaue it as well to the other Apostles as to Peter For in praying for them all in generall he vttered these words to his Father I haue giuen thy words vnto them which thou gauest me Iohn 15.15 and they haue receiued them Againe Chapter 15. speaking to all his Apostles in generall he said All things that I haue heard of my Father haue I made knowne vnto you Likewise in the 14. Iohn 14.26 Chapter speaking to them all in generall he said These things haue I spoken vnto you being present with you but the comforter which is the holy Ghost whom the Father will send in my name he shall teach you all things and bring all things to your remembrance which I haue told you So that hereby it plainly appeareth that Christ gaue this first key to all the Apostles in generall and therefore not to Peter alone 4 Now touching the second key namely the power of binding and loosing remitting and retaining sinnes it is as cleare that Christ gaue it indifferently to all the Apostles Matthew 16.19 For as Saint Matthew in his 16. Chapter sheweth that he said to Peter Whatsoeuer thou bindest on earth shall be bound in heauen and whatsoeuer thou loosest in earth shall be loosed in heauen Matth. 18.18 so in the 18. Chapter he declareth that Christ spake these very same words to all the Apostles saying Whatsoeuer ye bind in earth shall be bound in heauen and whatsoeuer ye loose in earth shall be loosed in heauen And likewise Saint Iohn in his 20. Chapter witnesseth that he said also to them all in generall Whose sinnes soeuer ye remit they are remitted vnto them Iohn 20.23 whose sinnes ye retaine they are retained Therefore it is manifest that Christ gaue this key also to all the other Apostles as well as to Peter And therefore it is which Saint Origine saith b Orig. in first Treatise on Matthew This saying to thee will I giue the Keyes is common to all the rest of the Apostles and the words that follow as spoken to Peter are common to all Likewise Saint Augustine saith c August 124. Treatise vpon Iohn When they were all asked Peter alone doth make answer and it was said vnto him And I will giue thee the keyes as though he alone had receiued authority to bind and loose whereas he had spoken that for them all and receiued this as bearing in himselfe the person of vnity Wherefore in another place reprouing those Romane heretikes of his time who would needs haue those words to be spoken to Peter alone and him to be the Rocke on which Christ said he would build his Church said d Augustine in his Booke of the troubles of the Christians Wretched men whiles in Peter they vnderstand not Christ that is the Rocke and whiles they will not beleeue that the keyes are giuen to the Church they haue quite lost the Keyes out of their hands e In his Treatise vpon Iohn For said he if this was said onely to Peter to thee will I giue the Keyes thou the Church hath them not And thus much touching the second point But now before I come to the third point I must craue pardon to digresse a little for that because the Pope challengeth from the authority of the keyes to haue an absolute power to forgiue sinne and to giue the kingdome of Heauen I thinke it very needfull to open that mistery of the vse of the Keyes and how farre their powers doe extend 5 Thou knowest Christian Reader that the vse of Keyes are to open and to shut to let in and to keepe out such as are not meete to come in Now from these metaphors and their properties haue the spirituall keyes their titles and resemblances of properties and doe in this manner both open and shut to wit by the sentence of the Law to shut the locke of excommunication against open offenders and by the sentence of the Gospell to open it againe to those that openly repent confesse their sins And this is it which their Haymo saith f Haymo in Homely vpon the feast of Peter and Paul By Keyes we must vnderstand knowledge and power to discerne between good and bad that those whom thou seest to abide in the true faith thou shalt iudge them worthy of Heauen and those whom thou seest to depart from the true faith thou shalt iudge them worthy of hell fire The Bishops saith he g Ibidem binde men when they separate them from the society of the Church and keepe them from receiuing the body and bloud of Christ he looseth them when as after repentance made he receiueth him in againe into the fellowship of the Congregation and admitteth him to the Lords Table And this is now all the power the Church hath by the two Keyes as for sinne Christ himselfe hath said Matthew 16.19 18.18 it is both bound and loosed in heauen by God himselfe Howbeit we denie not that it is done
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
neither giue nor grant our requests If we pray to God in the name of Christ hee hath promised Iohn 14. Chapter that both his Father and he will heare our petitions and grant our requests And this is it which Saint Cyrill saith of Christ x Cyrill in his 11. Booke vpon John He put to in my name to shew that he was a Mediatour and a granter and a giuer with God which prerogatiue no Saint hath 9 Againe forasmuch as Christ himselfe saith Iohn 10. By me if any man enter in he shall be saued and in the 1. verse He that entereth not in by the doore into the sheepe fold but climeth vp another way he is a thiefe and a robber it is cleare that all those that enter into the Church by any other way then by Christ or into the Kingdome of Heauen by the meanes and mediation of Saints they are but theeues and robbers therefore if they repent not and forsake their errour they shall be sure to haue their part and portion with theeues and robbers And thus much touching praying to Saints Now a word or two touching the worshipping of Saints which we will but briefly touch because the matter is so plaine in the Scriptures that nothing can be made more plaine to be erronious therefore it neede not any long discourse 10 In the 14. Acts 14.8 to the 16. Chapter of the Acts of the Apostles mention is made that Saint Paul hauing healed a criple that was borne lame the people did so admire thereat that they supposed Paul and Barnabas to haue beene Gods come downe from Heauen in the likenesse of men whereupon as the Text saith They brought Bulles with garlands beasts bedecked with flowers to haue sacrificed vnto them of which as the Text also saith When Paul and Barnabas heard they rent their cloathes and ranne in among the people crying and saying O men why doe ye these things we are euen men subiect to the like passions as ye be By which it is cleare it was not lawfull to worship the Apostles if not the Apostles then not any other Saint Reuel 19.10 Also in the 19. Chapter of the Reuelation the Text declareth that Saint Iohn fell downe before the feete of the Angell to haue worshipped him but he said vnto him see thou doe it not I am thy fellow seruant and one of thy brethren which haue the testimony of Iesus worship God Now therefore if neither the holy Apostles of Christ nor the glorious and vnspotted Angels of Heauen may be worshipped how may any other inferiour Saint be worshipped Wherefore this vtterly condemneth the Papists of most pestilent peruersenesse that will so directly contrary to so euident a truth teach men to worship Saints yea and not onely so but that which is most horrible to heare the very dumbe pictures and Images of Saints 11 Saint Augustine writing against Fostus the heretique bringeth in these two places of Scripture to proue that it is not lawfull to worship Saints for said he y August an his 20. book against Faustus Chap 201. The very Saints themselues whether they be dead men or Angels will not haue honour giuen to them which onely is due to God This saith he appeareth in Paul and Barnabas when the men of Licaonia astonied at their miracles would haue done sacrifice vnto them as if they had beene Gods For they renting their garments confessing and perswading them that they were not Gods forbad such things to be done vnto them This said he appeared also in the Angels as we reade in the Apocalips The Angell forbidding himselfe to be worshipped And therefore in another place he saith z In his Books of true Religion 55. Chap. Let not the worshipping of dead men be counted holinesse among vs. And a little after The thing that the highest Angell worshippeth must also the lowest man worship Let vs beleeue this that the best Angels and the most excellent Ministers would that we should worship one God with them That ancient Father Epiphanius speaking against old doting and ignorant women which then worshipped the Virgin Mary saith a Epipha in his 3. Booke of Heresies 59. heresie Let no man eate of this errour touching Saint Mary For though the tree be faire yet is not this fruite to be eaten Although Mary be beautifull and holy and honourable yet is shee not to be adored and worshipped but these women worshipping Saint Mary renew againe the sacrifice of wine mingled in the honour of the Goddesse Fortuna and prepare a Table for the Diuell and not for God Also Saint August writing against Maximinus the Arian Bishop saith b August in his 1. Book against Maximinus If we should make a Temple for an holy Angell should we not be accursed from God and the truth of Christ and from the Church of God because we exhibite that seruice to a creature that is due to God alone By which then who seeth not but that to worship Saints yea though not with Lateria but with hyperdulia is to make our selues the accursed of God for in Gods diuine worship and seruice he will haue all or none euen as our Sauiour himselfe saith Matthew 4. Thou shalt worship the Lord thy God and him onely shalt thou serue And yet besides the worship done to all other Saints in their Rosarie they haue twelue parts of spirituall worship of which tenne is giuen to the Virgin Marie and but two to God And notwithstanding the worshipping of Saints was forbidden both by the Apostles and the Angell and condemned by these ancient Fathers for deuilish and damnable long before the Popish Church was yet after they had a Church and that Antichrist the Pope was installed in his throne that he might share with God herein as in other parts of his glorious prerogatiues this was established for one principle of Popish Religion And thus much touching praying to Saints and worshipping of them CHAP. XII Tending to resolue all men who were the first founders of the Doctrine of Purgatory the first place of Scripture that was brought to confirme the Doctrine and to proue a third place of rest for the soules departed and how soone it had corrupted the Church and confounded the iudgements of the ancient Fathers and what confusion it hath bred amongst the Papists themselues and how it tendeth to the ouerthrow of the power of Christs death and passion AS touching the originall foundation of the Doctrine of Purgatory Purgatory had her originall from the Heathen Philosophers thou shalt vnderstand Christian Reader that it came first from the Heathen Philosophers in whom although there were the sparkes of diuine knowledge as there is naturally in all men and that by exercising themselues in the contemplation of the glorious workes of Gods creation they were able to write some thing of God and diuine things yet for want of the knowledge of his Word and the rules of his testimonies they could