laboured to excuse some to defend others to patronize those who fled away yea to register for Saints the chiefest Authors of this deuillish intendment I need goe no further then to Eudaemons Apologie soundly and most religiously confuted by the most Learned and Reuerend Authour of the Antilogie So that all the premisses put together haue enforced mee to this settled iudgement concerning a Papist which without any feare or scruple of conscience Two certaine Correllaries grounded vpoÌ„ the Premises The former The latter The former demonstrated I boldly thus propose in these two conclusions the first A Papist as a Papist is no true Christian the second A Papist as a Papist is no good subiect What I speake I will prooue or else take all for nothing In the former point thus No sworne Slaue of Antichrist is a true Christian For no u Mat. 6.24 man can serue two Masters for either he shall hate the one and loue the other or else he shall leane to the one and despise the other no Yee cannot saith the x 1. Cor. 10.22 Apostle drinke the Cup of the Lord and the cup of Deuils yee cannot bee partaker of the Lords Table and of the table of Deuils He saith y Ambr. sâ—r 17. AMBROSE that will bee partaker of heauenly things must not bee a fellow or companion of Idols But euery Papist as a Papist is a sworne Slaue of Antichrist because as a Papist hee holdeth onely of the Pope whom wee haue sufficiently prooued before to be that Great Antichrist Therefore no Papist as a Papist is a true Christian Hee may haue the outward Name but he wanteth the true Nature and forme of a Christian as indeed z Rom. 9.6 All are not Israel which are of Israel Hee may bee baptized in the name of the Father and of the Sonne and of the Holy Ghost according to the outward forme not to be iterated vpon his Conuersion by a new Baptisme but not according to the inuisible Grace which through his Apostasie hee either receiued not at all or if hee made some small shew of it only he wilfully thrust it from him by the Witchcraft of his wicked Stepdame the Romish Synagogue which as Hierusalem in the a Ezech. 16.20 Prophet bare children vnto God but offered them vnto Molech The latter demonstrated In the latter thus None who giue any Primacie to the Pope in another mans Dominion wherein he liueth as a member of that Common-wealth can bee a true subiect to that his owne Liege King and naturall Soueraigne Because he depriueth the King of his due contrarying therein the precept of the Apostle who willeth vs to render to b Rom. 13.7 all their dues tribute to whom tribute is due custome to whom custome feare to whom feare honour to whom honour For it is the c 26. Hen. 8. apud Rastal in â—a Rom. Kings due that he should be acknowledged by euery person borne bred and liuing as a Subiect within the Kingdomes and Dominions of the same King for Supreme head and gouernour next vnder Christ in all causes and ouer all persons as well Ecclesiasticall as Temporall as it was prooued in the dayes of King Henry the eight largely and learnedly by two great Clarkes of that time Stephen d Gard. l. de verâ obedientiâ Gardiner Bishop of Winchester and Cuthbert e Tonst in his Sermon before K. Henry 8. in Act. Monument p 986. Tonstall Bishop of Duresme For the very title of Supreme head next vnder Christ c. is assigned vnto Kings and Princes first by the Holy Ghost in Scripture as where Peter saith f 1. Pet. 2.13 Submit your selues to euery ordinance of man for the Lords sake whether it be vnto the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is saith Bishop g Vbi supra Tonstall as to the chiefe head as indeed vnto him who hath a chiefedome or superioritie ouer vs like as h Psal 18.43 Dauid was called the head of the Nations and Saul tearmed the a 1. Sam. 15.17 head of the Tribes secondly by the ancient Fathers both assembled in Councell as in the b Apud â—innium tom 2. Concil in praefatione Toleta Concilij 8. eight Toletan where they all accord to the wordes of K. Reccesiunthus saying the cause of gouerning the members is the saluation of the head and the happinesse of the people the Princes clâ—mencie and seuerally whensoeuer they had iust occasion to manifest or demonstrate their most respectfull and bounden obedience to Regall Soueraignety as witnesse for the Latine Fathers Tertullian when he saith c Tertull. l. con Scapulum cap. 2. we reuerence the Emperour as is lawfull for vs and expedient for him euen as a man second to God and obtayning from God whatsoeuer he is and inferiour to God only for so is he superiour vnto all others as he is inferiour to the true God only and for the Greeke Church d Chrysost tom 4. bom 2. ad populum Antioch Chrysostome when bewayling the miserie of the Antiochians likely to ensue for their despitefull outrage done vpon the statue of Theodosius the Great he said he to wit the Emperour is abused who hath not an equall vpon the earth being the top and head of all men vpon the earth But euery Papist as a Papist giueth a supremacie vnto the Pope in these kingdomes and dominions of our most gracious Soueraigne For first the e Gratian. dist 22. can 1. ibi Gloss Extrauag â—om l. 1. tit 8. can vnam sanctam Canonists with f Tho. Bosius l. 3. de regno Ital. c. 4 lib. 4. cap. 5. Bosius g Carer li. 2. de Rom. Pontif. potestate cap. 9. Carerius and other h Apud Azor. part 2. Instit l. 4. cap. 19. M. Blackwels large Examination pag. 22. â—3 c. palpable flatterers of Popes hold him to be the Supreme head absolutely fully and directly both in Spirituall and Temporall things secondly the i Bellar. l. 5. de Pontif. Rom. cap. 4.5 c. Iesuits fraudulently maintaining as much as the other hold him to haue a Primacie directly in spiritualibus and in Temporall things indirectly only in ordine ad spiritualia thirdly the * Conc. Parisiâ— an Dom. 829. li. 1. c. 3. ConueÌ„t Paris 1561. 1595. apud Bochellum decret Gall li. 5 tit 4. Parisians and secular Priests our English Dormise such k Iohn Haâ—t in Ep. ante Collâ—t cum D. Rainoldo as Hart l Watson Quodlibet q. 8. art 4. Warmington Watson together with Doctor m Galiel Barc de pote Papae c. 2. Barkeley howsoeuer they collogue with Christian Princes in granting vnto them a chiefedome or Primacie within their Dominions in temporall affaires yet will they not in any case derogate any one iot from the Popes supremacie in spiritualibus making the Pope to be head of the Church
the detection of that Man of Sinne Your Graces Highnesse in Hereditarie imitation may finish in due time to the Glory of God in maintenance of Truth and your owne eternall Honour by settling Gods people in this happy healthfull and orderly peace The God of Power and Grace so blesse your Excellencies Highnes with all the rich Endowments of his holy Spirit that with the full encrease of all true Honour your Grace may passe many many good dayes here on Earth in all Peace and Godlinesse with the sealed assurance of endlesse Happinesse in the heauenly Ierusalem with the general Assembly and Church of the First-borne in Iesus Christ Amen Your Highnesse most humbly deuoted daily Oratour THOMAS THOMPSON TO ALL THAT HATE ANTICHRIST Light in sauing knowledge and perseuerance in holynesse through IESVS CHRIST GOod Christian Reader I must bee bolde to aduertise thee concerning some passages in this tripled Treatise wherin thou shalt find three maine points of Theologie handled as plainely and as fully as I could The first part is define Saeculi of the end of the World an Argument apt for the Atheists to muse of both in the Doctrine informing their mischieuously misse-led vnderstandings and in the vses reforming their manners The second part of Antichrist whom I prooue to bee the Pope both by artificiall demonstration and by testimonie of Ancient Fathers and of later Writers digested into a pannelled Iurie to cast the Pope What either Sanders Bellarmine Pererius Viegas or Eudaemon haue obiected in any point of the Controuersie I haue to my power satisfied vsing the helpe of our owne good Writers as Bishop Iewel Doctor Whitakers Doctor Abbats Doctor Willet Doctor Sharpe Tilenus Peter du Moulin Gabriel Powel and Master Brightman with other more ancient strong men of our Israel that I might as neere as possibly I could abridge their large Volumes into a Manuell Only I wish thee well to marke the vses of this point the former of which will notifie the miserie of our English Papists together with the Villanies of the Trayterous Iesuites and Seminarie Priests the latter will informe thee of what course God in his most Gracious Prouidence tooke to bring in this happie Reformation of Religion professed in this Church of Great Brittaine together with an answere to all those exceptions which Papists haue vsed to scandalize our Profession of truth The last is of Heretikes going before and following after Antichrist briefly discouered in the forme of a short motion to Princes Prelates and other Peeres for an order against them The second part is the largest and so giueth title to the whole Discourse which I seriously commend to the blessing of God for the helpe of his Elect in knowledge and holinesse and withall prefixe for their readier finding out of the particulars this Catalogue or Table of the seuerall Contents expressed in euery Section thus The first part §. I. 1. WHy IAMES IOHN were called Boanerges Sonnes of Thunder 2. The distinction of Saint IOHN his Writings 3. Why the first Epistle was called Catholica §. II. 1. The scope and summe of what the Text yeeldeth obseruable §. III. 1. The Diuision of the whole Text into seuerall parts §. IIII. 1. Why Time is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an houre 2. What is meant by the last houre 3. The six periods of the worlds age 4. PAVL and IOHN reconciled about the last day §. V. 1. There shall be an end of time 2. How the world is said to be established for euer 3. The world not of long continuance 4. The change of the world according to two opinions 5. The manner of this change is an hidden secret §. VI. 1. The end is euen at hand 2. The signes of the last end set downe in Scripture 3. The complement of those signes in these latter dayes §. VII 1. The first vse of this Doctrine is for sobrietie in opinion and life 2. Why the time of the last day is not reuealed 3. Mans presumption therein 4. ELIAS and NAPIER iustly corrected §. VIII 1. Sobrietie of life 2. We must not make haste to be rich 3. Rich mens miserie 4. We must be sober in expences 5. The absurd change in liuing by Gentlemen Citizens §. IX 1. The Second vse is to watch and pray 2. What watching is 3. Good Rulers are to watch ouer their Charge The second part §. X. 1. THe Prophecies of Antichrist set downe in Scripture 2. The causes of these Prophecies 3. The order and method of this discourse §. XI 1. The litteral name of Antichrist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. BELLARMINE and EVDAEMON confuted §. XII 1. The mysticall name of Antichrist in these letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 666. 2. The sundry applications of these letters to diuers names 3. The absurd dealing of Papists in this name 4. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 5. The nominall description of Antichrist §. XIII 1. The efficient cause of Antichrist principall and lesse principall §. XIIII 1. The materiall cause of Antichrist 2. Whether Antichrist bee one onely person or a succession of Apostates 3. Our reasons prouing a succession in Antichrist 4. The Rhemists make for vs. 5. EVDAEMONS exception fully answered 6. IRENAEVS and AVGVSTINE are on our side 7. MALDONATVS also for vs in the meaning of IOH. 5.43 8. Antichrist no Iew nor of the Tribe of DAN §. XV. 1. The former cause of Antichrist 2. Antichrist an Heretike denyeth all the Creede 3. Antichrist most wickedly breaketh all the commandements 4. Antichrist his character couetously imprinted 5. Antichrist his false myracles 6. Antichrist his cruell warres against the Saints 7. Antichrist in the middest of the Church visibly militant 8. Antichrist his residencie in the Citie of Rome 9. Antichrist his beginning and growth till sixe hundred yeeres after Christ 10. Antichrist must continue in some sort till Christs comming §. XVI 1. The finall cause of Antichrist §. XVII 1. The Reall and causall definition of Antichrist §. XVIII 1. MAHOMET is not Antichrist by BELLARMINE proued against IODOCVS CLICHTHOVEVS §. XIX 1. The Pope of Rome is that Great Antichrist before defined 2. The litterall name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeing to the Pope 3. The mysticall name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fitly applied to VITALIANVS c. 4. The course of edifying the Church was changed by VITALIANVS his bringing in of the Latine seruice §. XX. 1. The Pope is all one with that Antichrist in the cause efficient 2. CONSTANTINE his Donation forged §. XXI 1. The Pope agreeth with Antichrist in the materiall cause 2. The hollow Chayre and Pope IOAN proued 3. How the succession of Popes is to be taken §. XXII 1. The Pope is that Antichrist in the formall cause 2. The Pope is an Heretike denying the Creede 3. Instances of his Heresies deliuered for doctrines è Cathedrà against euery Article of the Creede truely proued from the testimonie of their owne Writers and rightly reprooued by the holy
furie haue beene enacted which without due execution are of no better worth then r Cic. 1. orat Catilinariâ— a rustie Sword in the scabberd I cannot most Honourable and Rightly Renowned but vrge vnto your Wisdomes those words of King Iehoshaphat Particular to the Honourable Iudges and Lords then hearing spoken to all his Officers set ouer the people for deciding all causes of eyther conusance Ecclesiasticall or Ciuill Å¿ 2. Chron. 19.6 7. Take heede what yee doe for yee iudge not for man but for the Lord who is with you in the iudgement wherefore now let the feare of the Lord be vpon you take heede and doe it for there is no iniquitie with the Lord our God nor respect of persons nor taking of gifts For your Honours are to your Soueraigne as these were to Iehoshaphat Iudges of State whom these words doe warne of a double beware first to know what yee doe then to doe what you know To know what yee doe by your skill in the Lawes lest doing things at random ye be put to reproofe since first the cause is not for mans profite but for Gods glory which t 1. Cor. 10.31 must be sought onely and aboue all things for u 1. Sam 2.30 he that honoureth mee I will honour and secondly GOD Himselfe is present at the Iudgement to strengthen your hands for doing whatsoeuer yee shall iudge aright or to turne that vpon your owne heads what yee shall put to other men wrongfully for x Gal. 6.7 as a man soweth so shall he reape And to doe what yee know to bee right and conuenient by the strength of your authoritie fearing God with whom is none iniquitie being y Habac. 1.13 a God of pure eyes and hating Couetousnesse that openeth a gappe for respecting of persons and taking of gifts to z Iob. 15.32 your owne destruction because this case with you is such as that was of the children of Leui a Deut. 33.9 who at Massah and Meribah and the dayes of the golden Calfe said to his Father and to his Mother I haue not seene him nor did acknowledge his Brethren nor knew his owne Children he obseruing Gods Word and keeping his Couenant For it may bee many of you haue Parents or Brethren or Kinsfolke polluted and peruerted by Poperie for whom Nature pleadeth but Grace must preuaile since first the cause is Gods who hath said b Math. 10.37 he that loueth father or mother sonne or daughter more then mee is not worthy of mee Secondly the end of your care in this case is the sole preseruation of our King and the State which aboue all particular respects to your selues you are bound to maintayne with as great zeale as c Liuius lib. 2. Brutus had to hold vp the free State of the people of Rome when he caused his owne sonnes to bee executed for conspiracie against the same seeing as yee are men publike so your care must be publike for publike securitie d Psal 45.6 forgetting your own kinred fathers house Thirdly the persons against whom yee are placed as e Esay 49.16 walles of defence will not be wonne with loue being wholly enraged with spite against vs f 2. Sam. 17.8 like Beâ—res robbeâ— of their whelps but must be repressed by rigor of Law being euery way as presumptuous as their Pope himselfe is proud to take an ell if you giue them an inch to enter in at the least glat to spoyle our Vines yea vpon the least conniuence attempting some course for atchieuing some mischiefe hauing g Prou. 4.17 eaten the bread of wickednesse and drunke the wine of violence It may bee Ob. they are fauoured in respect of their Gentrie and generous Nature But touching their Gentrie Sol. as I grant it to bee a worldly priuiledge so it cannot bee included amongst spirituall prerogatiues since as one h August in sentent Prosperi 301. said well Non nascendo sed renascendo fit iustus A good man is made not by first birth but by new birth And therefore Popish Gentlemen cannot much expect any fauour at your hands in this regard since Heresie is as odious in a good mans eyes as i Genes 49.4 was Reubens Incest to Iaacob who plainely denounced this sentence against him thou shalt not excell Now for their generous Nature wherein doth it appeare In that they seeme such as will be ruled with reason Yea but I wish rather that they would bee ruled by Grace But how are they ruled by Reason Because they submit themselues to the penaltie of the Law Surely thankes be to them for nothing since it is not for conscience sake k Rom. 13.4 as they bee mooued only but for feare of a greater mischiefe that may accrew vnto them vpon their disobedience For as Saint Augustine l August Epist 50. ad Bonifac. saith well Sicut meliores sunt quos dirigit amor ita multò plures sunt quos corrigit timor The better sort are directed by loue but the more and the worse must be corrected by feare I admit them generous and kinde Ob. and bountifull and what other morall vertue else you please to be in them Sol. Yet to God they are no better for all this m Rom. 14.23 without a true faith then n Ephes 2.10 aliens from the Common-wealth of Israel and of you my good Lords they cannot bee esteemed for intire members of our bodie Politike and Ecclesiasticall without their true conformitie vnto Gods true Religion established in this State since o Menander apud Stob. Ser. 42 one Law maketh one people and p Iam. 4.12 one God giueth one Law to which without exception wee must q 1. Pet. 2.13 all be subiect holding all of one Head both Mysticall r Ephes 1.23 Christ Iesus and Å¿ 1. Pet. 2.14 Politicall our good King if we will bee liuely branches and not rotten boughes Yee haue well razed vp the roote of Poperie by casting off the triple Crowne and casting out of their Wafer-god Now rush downe the branches that remaine as a burden to this Realme and State by wholesome seueritie in the due execution of Statutes and Lawes made against Iesuites and Seminarie Priests Heresie Schisme and all manner of Recusancie that t Cantic 2.14 our Vine may bee voide of Foxes and our branches hold their Grapes till the Haruest of Happinesse when your Honors amongst other Saints shall reape your reward by the fauour of God who meane-while will blesse your labours of loue for the good of his Church and this flourishing Common-wealth wiâ—h all the comforts of Grace and Peace in u Psal 122.6.7 the Peace and Prosperitie of Zion and Hierusalem well cleered from all those withered branches and rotten members that hang or depend vpon this great head Antâ—christ as now we are briefly to deliuer in the second part of this description wherein
and fine speeches we may auoyd the danger of falling otherwise if it prooue sound vpon our due tryall we may boldly march on with good lucke to our honour of so wise prudent and prouident discerners of spirits and doctrines and that by the example of many good men as y 1. Reg. 22.8 Iehoshaphat who suspecting the vnicent and agreement of Ahabs foure hundred false prophets said Is there not here a Prophet of the Lord besides that we might enquire of him and the z Act. 17.11 Noblemen of Berea who vpon Pauls preaching receiued the Word with all readinesse and searched the Scriptures dayly whether those things were so and the Iewes a Act. 25.25 at Rome who desired to heare from Paul of Christianitie and after they had heard him reasoned much amongst themselues For as Tertullian well b Tertull. de praescript cap. 9. aduiseth Quaerendum est donec inuenias credendum vbi inueneris nihil ampliùs nisi custodiendum quod credidisti Thou must seeke till thou findest and beleeue when thou hast found and then no more but thou must keepe what thou hast beleeued A great Question How and by what meanes may we know true Teachers and good Guidâ—s But here peraduenture some one carefull Christian or other will demand how or by what meanes he shall try or know good Spirits from bad right Teachers from wrong To whose iust demand I easily make this answere that God in his goodnesse hath giuen vs his Children both Meanes to try and Markes to know good Spirits from bad right Teachers from wrong For the meanes which GOD hath giuen vs by which wee may try blinde The first Answere of the meanes to trie them and yet blinding Guides are in number fiue first the Spirit of God secondly the Word of God thirdly the summe of their calling fourthly the testimonie of ancient Fathers fifthly the conference with holy Brethren For first Gods Spirit is c Vid Caluin har Euangel in Math. 7.15 a meanes of this tryall The first meanes when he giueth to the faithfull that excellent gift of d 1. Cor. 12.10 discerning spirits which is no naturall perspicacie or sharpnesse of iudgement but e Vid. Ambros Aquin. Marlaor in 1. Cor. 12 a supernaturall light and cleerenesse of vnderstanding by which the godly both quickly and throughly perceiue a plaine difference betweene men speaking by the Spirit of God and by the deluding spirit of the Deuill as f 1. Reg. 22.8 Iehoshaphat found the false prophets of Ahab and g Nehem. 6.13 Nehemiah perceiued that God had not sent SHEMAIAH the sonne of DELAIAH but that TOBIAH and SANBALLAT had hyred him to pronounce that Prophecy against him This gift more abundantly appeareth in the full time of the New Testament as wee may finde not only by h Act. 5.1.2 c PETERS discouery of ANANIAS and SAPHIRA their treacherie or i Act. 16.15 Pauls expulsion of the spirit of diuination out of the Mayd at Philippi but by the continuall course against Heretikes who no sooner appeared but were discouered either by the Councels or by other good Christians as Saint Iohn said to all the faithfull in generall k 1. Iohn 2.27 The anointing that yee haue receiued of him abideth in you and yee need not that any man teach you but as the same Anointing teacheth you of all things and is Truth and is no lye and euen as it hath taught you yee shall abide in him Ob. For albeit that peeuish Papist STAPLETON l Stapleton in Promptuar Cathol dominic 7. post Pâ—ntec §. 1. would limit this gift only to the learned Teachers and Masters of Israel because it seemeth by the Apostle to be appropiated only to m 1. Cor. 12.10 some that albeit all Christians haue a generall iudgement of any doctrine yet the particular determination of truth or falsehood in any point belongeth to the Church and the Masters therein assembled in Councels as the Apostles and Elders n Act. 15.6 were at Hierusalem Sol. 1 Yet wee finde it otherwise in all Gods Children who being indued with the o Rom. 8.14 Spirit of Adoption are directed by the same Spirit p Heb. 5.14 through long vse and custome to discerne both good and euill as the Spirit q 1. Cor. 2.10 searcheth all things euen the deepe things of God so farre as God thinketh it necessary for those his Children to know who in this respect are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r Esay 54.13 Iohn 6.45 all of them taught of God Å¿ Ierem. 31.34 from the least of them to the greatest of them to know the Lord. And therefore where the Apostle saith to another discerning of spirits Sol. 2 it is no such appropriation to one or some as can or doth hinder the gift from all seeing the Apostle so speaketh not in regard of the substance of the gift which goeth with Gods Spirit but of the measure and vse thereof which some may haue more then others as To euery t Ephes 4.7 one of vs is giuen grace according to the measure of the gift of Christ and yet not gaue it for themselues alone but for others also who by their skill may bee directed to flee false prophets as thereupon all Councels wherein the Learned are Sol. 3 assembled to determine of Controuersies are u Vid Whitaker contr 3. q. 3. c. â— arg 2. D. Willet Synops Papis pag. 110. Ecclesia repraesentatiua A Congregation of the Learned representing the whole bodâ— of the Church of Christ wherein not onely Bishops but also any other faithfull and learned men may be called to giue suffrage as well decisiuum of deciding as consultiuum of counselling concerning points of faith which as their Pope x Apud Gratianum dist 96. can 4. Nicholas the first said is vniuersall and common to all and pertaining not only to the Clergie but also to Lay men euen altogether vnto all Christians as in the Councell of Hierusalem were gathered the Apostles and the Elders with whom y Act. 15.22 the whole Church there gaue their assent also So that if this gift of discerning spirits be amongst the Learned assembled in Councell it is a meanes sufficient enough vnto any good Christian for tryall of spirits since as they all assembled haue it together any faithfull man may haue it to himselfe in particular because both the z Psal 51.12 Spirit being free as the wind to blow a Iohn 3.8 where it listeth b 1. Cor. 3.17 giueth libertie to the Saints c 1. Cor. 6.2 to iudge and the Councell being assembled for the good of the Church is a speciall direction to all the true members of that Church whose Councell it is to approoue or disprooue according to their iudgement as Constantine d Apud Eusebium lib 3. de vit Constant cap. 18. called the consent of a
Non mouent nisi motae second causes worke not except they be wrought vpon by another higher cause and as the Schooleman b Aquin. 3. p. q. 63. ar 5. in corp giueth a Rule Virtus instrumentalis magis attenditur secundum conditionem principalis agentis The vertue of the Instrument is more to be respected according to the state of the principallagent So that as the Centurion was c Matth. 8.9 vnder authoritie hauing Souldiers vnder him and he said to this man Goe and he goeth and to another Come and he commeth and to his seruant Doe this and he doth it in like manner are Ministers of Gods Word vnder Christ appointed to be Stewards d 1. Cor. 4.1.2 of the mysteries of God hauing committed vnto their charge the soules of Gods people who as Ministers e 1. Cor. 4.2 must be faithfull are to obey f Heb. 13.17 them that haue rule ouer them being bound to giue account of what they can in no wise discharge themselues but by the great blessing and good acceptance of God in Christ Iesus as g 1. Cor. 3 6.7 Paul may plant and Apollos water but God it is who must giue the increase for without h Iohn 15.6 him we can doe nothing Secondly therefore the blessed Apostle tearmeth himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Master-builder not simply absolutely for so Wisedome i Prou. 9.1 only buildeth her house vpon the k Matth. 16.16 rocke which is her selfe but only in a certaine respect either of time as he was the first who preached the l 1. Cor. 4.15 Gospell to them of Corinth to whom he so became a Master or first builder as Thomas m Euseb lib. 3. histor cap. 1. to the Indians and so the other Apostles in other parts of the world or of dignitie wherein he was vnder Christ a chiefe man an Apostle the n 1. Cor. 12.26 first degree of Ministers one that o 1. Cor. 15.10 laboured more aboundantly then they all yet not hee but the grace of God with him This place then notwithstanding being in it selfe as you well see so plaine we conclude our proofes of the fore-proposed doctrine with these sweet words of Gregorie Nazianzen p Nazianz. orat 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For we all are one bodie in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euery one of vs members of Christ and one of another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this member ruleth and sitteth before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that member is led and directed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and although both these members worke not the same vnlesse we will say that it is the same to rule and to obey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet are they both made one into one Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sitted together and compacted by one Spirit The Vses Wherefore to make good vse of this doctrine here we haue good occasion first for correction secondly for caution 1. Of correction thirdly for consolation The correction of Popish flatterie wherewith Monks and Iesuits puffe vp that Antichrist their Pope of Rome by assigning vnto him such high names and great titles as indeede agree to none but to Christ Iesus whome they thereby blaspheme and most sacrilegiously rob of his due honour For to go no further then to their Grand Cardinall who is in stead of the rest a right Goliah we finde his last q Bellar. lib. 2. de Pontif. Rom. cap. 31. argument whereby he would proue the Popes Supremacie ouer other Bishops to be drawne from certain names and titles of the Bishop of Rome amongst which being fifteene in number some are vnlawfull r Vid. Whitaker contr 4. q. 4. ca. 2 Arg. vltimo euen meerely blasphemous as these fiue especially first Pontifex maximus the chiefe Bishop Secondly Vicarius Christi the Vicar of Christ Thirdly Caput Ecclesiae the head of the Church Fourthly Sponsus Ecclesiae the Bridegrome of the Church Fiftly Episcopus vniuersalis the vniuersall Bishop because they are the proper titles of Iesus Christ betokening that Soueraignetie ouer his Church which none hath but himselfe alone For first who is Pontifex maximus the chiefe Bishop but Christ alone Aaron Å¿ Heb. 5.4.5 in the Law but Christ in the Gospell is the onely high Priest who t Heb. 7.26 both was here on earth without sinne and now u Heb. 8.1 is set on the right hand of the throne of Maiestie in the heauens Well therefore did the Fathers assembled in the third x Concil Carthag 3. Can. 26. Councell at Carthage ordeine vt primae sedis Episcopus non appelletur Princeps Sacerdotum aut summus Sacerdos aut aliquid huiusmodi sed tantùm primae sedis Episcopus that the Bishop of the first See be not called the Prince of Priests or chiefe Priest or such like Ob. but only Bishop of the first See For whereas Bellarmine would restraine this Canon vnto the Prouinces of Africk only wherein there were many equall Primates and not to the Bishop of Rome who by Gregorie Anselme and Bernard with the sixth Synod Sol. is called chiefe Bishop I answere that then Gratian y Gratian. dist 99. Can. 3. would not haue registred it in his Decrees for a common rule which if Gregorie Anselme Bernard and those of the sixt Synode transgresse we can but hold them for flattering merchants of the purple Whore albeit they may be excused for this title as giuing it only after a common manner of speech because of excellencie in learning and life as Athanasius was called by z Ruffin lib. 2. histor cap. 28. Ruffinus Pontifex maximus and all other Bishops are tearmed by a Anaclet Ep. Decret 2. Anacletus summi Sacerdotes chiefe Priests indeed somewhat too highly for those that b 2. Cor. 4.5 should not preach themselues but Iesus Christ the Lord and themselues your seruants for Iesus his sake who is both the c Iohn 10.11 good Shepheard and the chiefe d 1. Pet. 5.4 Shepheard of the sheepe Secondly Why call they their Pope Vicarium Christi the Vicar of Christ Is it in regard of Christs Spirituall Kingdome Hee there needs no Vicar e Matth. 28.20 being with vs alwayes to the end of the World and as Tertullian saith f Tertullian lib. de praescript cap. sending vicariam vim Spiritus Sancti qui credentes agat that is the vertue of the Holy Ghost who draweth the Beleeuers in stead of himselfe Or is it in respect of Office and Administration Temporall So are Kings and Princes called Gods Vicars as King g In Epist ad Lucium apud Fox lib. 1. Martyrâ—iog Lucius by Eleutherius and Anastasius the Emperour by the Bishop h Anastas Ep. â—ecret ad Anastas tit 6. apud Binnium tom 2. Concil Anastasius Yea and all other Bishops and Priests are called Christs Vicars by i Euseb Papa Ep. 3.