dayes and three dayes and an halfe should signifie the same time Secondly with much better sense are these times applied by our learned and painfull countreyman Master Fox to the great persecution vnder the Emperours which continued 294. yeeres which time is mystically signified by 42. moneths taking euery moneth for a sabboth of yeeres And the rest of the numbers agree hereunto for 1260. dayes make three yeeres and an halfe that is moneths 42 and three daies and an halfe make houres 42. So taking euery houre in the dayes and euery moneth in the yeeres for a sabboth of yeeres there ariseth 294. yeeres which was the iust time of the persecution from the death of Iohn Baptist vnto the end of Licinius the tyrant persecutor This account I say better agreeth with the truth of historie then their imagined computation Thirdly if it should be taken as they expound it for so short a time then very little of the prophecie in the Apocalyps is yet fulfilled which we doubt not but is most accomplished as it may appeare in comparing the visions reuealed in that booke together And agayne there is no prophecie beside this of 42. moneths which can bee applyed to the great persecution in the Primitiue Church wherefore it is not like that the Lord would leaue his Church without some comfort in forewarning them of those great troubles which immediatly ensued But if these prophecies which are wrested by the Papists did noâ— foretell of those persecutions then are they vtterly forgotten in that booke which is not like it being the greatest triall that euer the Church had 4 We say then that wee are not curiouslie to search into times and seasons which the Lord hath not reuealed Onely this wee learne that the time of affliction being set downe by dayes and monethes the faithfull should hereby bee comforted knowing that the time of their trouble is limitted of God and is but short in respect of the kingdome of Christ. 2 The Lord sayth Math. 24. that those daies shall be shortned lest no flesh should be saued But how can the time bee short if it should last some hundreds or a thousand of yeeres Bellarmin cap. 8. Rhemist annot Matth. 24. sect 6. Answere First that place vers 22. is properly vnderstood of the calamitie of the Iewes which if it had continued any longer the nation of the Iewes had bin vtterly destroyed Secondly yet notwithstanding the raigne of Antichrist is short in respect of the eternall kingdome of Christ yea the whole time from his ascension vntill his comming agayne is counted but short Apocal. 22.20 I come quickly and S. Peter sayth That a thousand yeeres before God is as one day and one day as a thousand yeeres 2. Pet. 3. 3 Christ preached but three yeeres and an halfe therefore Antichrist shal be suffered to preach no longer Answere First yet Christ was thirtie yeeres old when he began to preach and shewed himselfe before though not so openly as when he was twelue yeere old he disputed with the Doctors in the temple he was also acknowledged for the Messiah in his natiuitie If Antichrist then must in this respect be correspondent to Christ he must also be knowne to be thirtie yeeres vpon earth before he be fully manifested Secondly though Christ himselfe preached no longer yet he sent his Apostles who preached many yeeres after we doe not therefore oppose the person of Antichrist whom we denye to be a singular man to Christ but the kingdome of the one to the other Now by their owne reason it followeth that because the kingdome of Christ endured many yeeres and yet doth that therefore Antichrists kingdome must likewise Other demonstrations the Iesuite hath to prooue that Antichrist is not yet come as because the Gospell is not yet preached to all the world cap. 4. Bellar. Helias and Henoch are not yet come who are certainly looked for cap. 6. There shall bee a most grieuous and terrible persecution vnder Antichrist which is not yet past cap. 7. But these arguments shall bee answered in another place towards the end of this worke when we come to speake of the appearing of Christ to iudgement The Protestants THat Antichrist shall raigne but three yeeres and an halfe we take it for a meere fable and a very popish dreame whereas on the contrarie side wee are able to shewe both that Antichrist is alreadie come and hath tyrannized in the world these many yeeres 1 We will make it plaine by demonstration that Antichrist hath been in the world many yeeres agoe by the propheticall places of scripture First it is sayd the number of Antichrist is 666. Apocal. 13.18 So anno 606. or thereabout Boniface the 3. obtayned of Phocas the Emperour to be called vniuersall Bishop Thus sayth Illyricus Chytraeus Also beginning at the yeere of the Lord 97. at which time Iohn wrote the Apocalyps and counting 666. yeeres we shal come to the time of Pipinus whom the Pope made King of France and he agayne much enlarged the iurisdiction and authoritie of the Pope And yet more euidently about the yeere of the Lord 666. the Latine seruice was commanded to be vsed in all countreys subiect to the See of Rome by Pope Vitalianus and about the same time Constantius the Emperour remoued the ancient monuments of the Empire to Constantinople and left the citie to the Popes pleasure Fulk annot in 13. Reuel sect 10. Another prophecie we haue Reuel 20.3 that after one 1000. yeeres Sathan must be let loose Euen so a thousand yeeres after Christ Pope Siluester a great coniurer hauing made a compact with the Diuell obtayned the Papacie and not long after him came in Gregorie the 7. a great Sorcerer also and Necromancer sic Lutherus But because it is not to be thought that Sathan was bound during that great and long persecution vnder the Romane Emperours wee must begin the account of the 1000. yeeres from the end of the persecution which continued 294. yeeres vnto that adde a thousand so haue we the yeere of our Lord 1294. About which yeere Boniface the 8. made the sixt booke of the Decretals confirmed the orders of Friers and gaue them great freedomes with this number agreeth Daniel his 1290. dayes Dan. 12 1â— Also somewhat before this time anno 1260. the orders of Dominicke and Franciscane Friers began first to be set vp by Honorius the 3. and Gregorie the 9. and so haue we the 1260. daies which are set downe Apocal. 12. plura apud Fox pag. 398. 2 If Antichrist should raigne but three yeeres and an halfe as our aduersaries teach and then immediatly that time being expired the world should end then it is possible to assigne the time of our Lord Christ his comming to iudgement so soone as Antichrist is reuealed But the Gospell sayth that of that day and houre knoweth no man no not the Angels in heauen Math. 24.36 yet these good fellowes take vpon them to be wiser then the
Basile The fift Note of the power of working miracles THis they affirme both to be necessarie in the Church to haue power to work error 22 miracles for the confirmation of the faith when there is any extraordinarie chaunge or innouation of religion and that it is a sufficient note to describe the Church for it cannot bee say they but that wheresoeuer this power is found there should be the true Church And hereupon they take occasion to extoll the miracles of their Church beginning at the Apostles time and so in euerie age they take vpon them to shew that their Church neuer wanted those that were endued with this power Bellar. cap. 14. We answere First the gift of miracles doth no more prooue that to bee the true Church where they are wrought then they to be holie men and elected of God that doe them The Magicians wrought many straunge things in Aegypt cōtending a great while with Moses Antichrist shal come working with signes and wonders 2. Thessal 2. Therefore this proueth not a Church But heere they haue a double euasion these were false miracles wrought by the diuell as those of the Magicians or els but forged and onely to the eye and in outward appearance as Antichrist is sayd to come with lying wonders We replye First they are called lying wonders not that they are done in shewe onely and haue no such thing indeede but because they are wrought to confirme lyes and discredite the trueth Secondly your miracles are very like to be such both wrought by the power of the diuell and some of them but iugling feates of cousoners Thirdly yet a wicked man may haue power to worke miracles not in shewe but verily and indeed as to cast out diuels and to doe it in the name and power of Christ and yet be none of Christs disciples Matth. 7.22 2 Concerning your miracles wee answere that they are either fables and old wiues tales and no credite to bee giuen vnto them or els they are one of those two sorts whereof Augustine speaketh Remoueantur ista vel mendacia fallacium hominum vel portenta mēdacium spirituum Away with those miracles which are either cousoning trickes of deceitfull men or wonders of lying spirits First Monkish fables are not a whit daintie with our Romish Catholikes their Legendes are full of them As that of Berinus how being in the middest of the sea sayling into France hauing forgotten somewhat at home went back walking vpon the sea and came to them againe hauing not one thred of his garment wet Many like tales are reported of Aldelmus Abbot of Malmesburie as how he caused an infant at Rome of nine daies olde to speake to cleare Sergius the Pope who was thought to be his father how he drew along a great piece of timber that went to the making of the Church at Malmesburie Such good stuffe also they haue of Iohn of Beuerley of Egwine Abbot of Euesham who when he had locked his feete in fetters and cast the key into the sea afterward a fish brought the key againe into the ship where he was sayling Reade M. Foxe pag. 125. All these and a thousand more are but Monkish fables and dreames whatsoeuer the Iesuite maketh of them Secondly it is out of doubt that some of them were well practised with the diuell and through his helpe could doe much We will begin with Dunstane who caused a Roode to speake which was more strange then that of Balaams asse for the asse had life though she had no reason but this image had neither Polidore Virgil thinketh little better of Dunstane for this deede doing but that he was a sorcerer Fox pag. 158. It is famous in histories how Siluester the 2. was aduaunced to the Papacie by the diuell and gaue himselfe vnto him and how hauing some remorse before his death he confessed the fact before the people and willed that his bodie should be drawne of wilde horse when he was dead and there be buried where the horse left it of their owne accord How much such diabolicall practises are fauoured by the sea of Rome may appeare by this one example which we will now touch In Pope Adrians dayes not many yeares agoe there was a most abhominable thing practised in Rome euen vnder the Popes nose and by his permission and sufferance The citie of Rome being at that time grieuouslie scourged and punished of God with the pestilence there was one Demetrius a Grecian who with the good liking of the whole citie to appease the wrath of their gods tooke a wild Bull whom with magicall enchantments he made so tame that he led him with a twine thred and so sacrificed him And this being done the sicknes somewhat slaked Call ye this the Church of God that suffreth such heathenish and abhominable superstitions to be done in it Or shall I take these men for Christians that doe allow the idolatrous and diuellish sacrifices of the heathen Thirdly let vs see what pretie fine iugling casts haue been wrought by the Papists to deceiue the people In King Henries dayes there was a monstrous Idoll called the Rood of grace which was made so with wiers and ingins that one standing within could make euery part of the Idoll to moue the hands the eyes the mouth if a man brought but a small piece of siluer it would hang downe the lippe if it were a good piece then should his iawes goe merilie This abhominable Idoll by the Lord Cromwels meanes was broken downe and the engines and parts thereof shewed at Paules Crosse. Such a like thing was the bloud of Hales which they made the people beleeue was some of Christs bloud but in the ende it was found to be but the bloud of a drake and shewed likewise at Paules Crosse. Fox pag. 1188. At Calis in the Sepulchre it was said there were three hostes besprinkled with bloud as it was put in writing vnder Bull and Pardon but the place being searched at King Henries commaundement they found three white counters sodred in the stone with the top-bone of a sheepes tayle pag. 1223. A thousand such forged deuises the Papists had which they are not ashamed to maintaine for straunge and holy miracles By this that hath been shewed it is euident I hope to the indifferent reader what small cause our aduersaries haue to boast of their miracles 3 Now to adde somewhat concerning the miracles of our Church First we truely say that our doctrine is not newe nor straunge and therefore they are not to call for miracles at our hands The miracles of Christ and his Apostles are also our miracles seeing we professe the same doctrine which was confirmed by those miracles Secondly yet the Lord be thanked we are not destitute of miracles as Augustine saith Modò caro caeci non aperit oculos miraculo domini at cor caecum aperit oculos sermone domini Now saith he the blind doth not receiue his bodily sight
Councel for that function as Cardinal Arelatensis was chosen in the Councell of Basile by the fathers to be moderator First that it belongeth to the Prince to haue this prerogatiue it is hence prooued because he is the chiefe iudge in all matters and causes both ciuil and eccesiasticall And it appeareth by the auncient practise of the godly kings in Israel and Iuda Dauid gathered a Councel together when hee brought the Arke to Ierusalem 1. Chronicl 15.3 where he was the chiefe doer and director for he appoynted the Leuites their courses and set forth a certayne fourme of thanksgiuing to be vsed 1. Chronicl 16.4.7 Hezekiah assembled a Councel 2. Chronicl 30.2 where it was decreed that the passeouer should be solemnly kept the postes were sent forth with the kings writ or commission In Iosiah his raigne there was a great assembly at Ierusalem of the Princes the people priests and Leuites and al from the greatest to the smallest where the king him selfe was president and chiefe agent reading the law before the people 2. Chronicl 34.30.31 Secondly we finde that the Emperours themselues haue beene present at Councels As in the Nicene Constantine the great was present in the Councel of Chalcedon Martianus in the Constantinopolitane 3. Constantinus the Emperour in the Constantinopl 4. Basilius the Emperour was present Is it to bee thought that these noble Emperours were at the Councels as inferiors or vnderlings or had they not the chiefe places then sure they were presidents for in the Councell the chiefe place belongeth to the president They might appoynt a speaker or prolocutor for them as in the parliament house though the prince be present yet the Lord Chauncellour speaketh but the chiefe power and Soueraigntie in the Councell was in the Emperours Thirdly not to heape vp many reasons in so playne a cause I will alleadge one example most manifest out of Augustine who writeth that in that great Councel at Carthage where the matter was discussed between the Catholicks the Donatists there being present more then 500. Bishops of both sides Marcellinus was appointed to be moderator of that disputatiō who diuers times putteth in his sentence in the disputation and last of all bidding both parts to go aside he writeth the sentence definitiue and concludeth against the Donatists approuing the actes of the Catholike Bishops haec August breuicul collation THE FIFTE QVESTION WHETHER Councels may erre or not The Papists error 33 THey are not all agreed what to determine of this matter some affirme that Generall Councels can in no wise erre although the consent of the Pope bee wanting thus the fathers in Basile concluded who is it say they that will preferre a sinfull man before an vndefiled Church But Bellarmine more the Popes friend then so holdeth that euen generall Councels may erre vnlesse they follow the instructions and directions of the Pope Yea that it is not sufficient for the pope to call a Councel and sende his Legate thither but hee must write continually for aduertisement from his maister before any thing be concluded and therefore they doubt not to say that the Councell of Basile erred though it had the consent of the Popes Legate in defining that the Councell is aboue the Pope because he had no such direction from the Pope Bellarmine de concil lib. 2. cap. 11. Nay the Iesuite goeth further that particular Councels being approoued by the Pope cannot erre cap. 5. So they holde that the holy fathers of the cruell Inquisition cannot erre Yea Panormitane was not ashamed to say openly in the Councell of Basile that he would prefer the iudgement of the Cardinals of Rome before all the world This then is the Iesuites opinion that no Councels by the pope confirmed can erre that a particular Councel hauing his allowance is to be preferred before a generall without Let vs see some of their reasons 1. They abuse certaine places of scripture for their purpose as that Act. 15. It seemed good to vs and the holy Ghost I am with you to the end of the world He that heareth you heareth me Bellarmine cap. 2. Rhemist in Act. 15.8.10 so then thus they argue Councels are neuer without the spirite of God therefore can they not erre A silly argument as though the spirite of God were at their commaundement or were tyed to places or persons They must first performe the condition before they can chalenge the promise that is to followe the rule of Gods word and obediently to submit themselues thereunto then will God vouchsafe to be present The Gospell sayth that wheresoeuer two or three are gathered together in my name I will be present euen in the midst of them Here promise is made not to thousands or hundreds but to two or three and therefore by this place an assemblie of few persons may as well be exempted from error as Councels but there is a condition In nomine meo in my name and then followeth in medio illorum in the midst of them if then they are not met in the Lords name they cannot looke for the presence of Christ. I pray you where was the holy Ghost present in that Councel at Rome vnder Iohn 23. when there appeared a great Oule which stared and out faced the pope who blushing at the matter and fuming rose vp and departed At the sight of which Owle they whispered one in anothers eare that the spirit appeared in the likenes of an Owle and after that in an other session the same Owle appeared and could not be driuen away vntill by throwing bats and cudgels at her shee fell downe dead before them ex Nichol. Clemang In the beginning of the Councel of Constāce after the accustomed hymne song veni sancte spiritus a bil was set vp with these wordes alijs rebus occupati nunc adesse non possumus Wee are now otherwise occupied we cannot be present with you We see now how sure the Papists are of the holy Ghost in their popish Councels The Protestants WE doubt not to say that Councels haue erred and may erre presuming any thing besides the warrant of Gods worde and that neither vniuersall or particular Councels are priuiledged much lesse any one man no nor the Pope not to erre in matters of fayth otherwise then following the trueth of the Scriptures for in so doing they are sure not to be deceiued 1. We haue also examples in the scripture of Councels that erred as that assemblie in Achabs dayes of 400. Prophets who were al deceiued the Iesuite thus answereth that it was an assemblie of prophets not of priests as though priestes were more piuiledged from error than Prophets And these say they were false Prophets not Prophets of the Lord We graunt so and this withal that wheresoeuer the Lords Prophets and pastors and ministers assemble that there they will heare the Lords voyce which the Pope in his Councels doth not But he still supposeth that the Pope and his ministers
shewe of reason can our aduersaries haue to make them proper to the Bishop of Rome 2 The second name is prince of Priests or high and chiefe Bishop which title if it be taken for a chiefe power dominion and soueraigntie is proper only to Christ the chiefe shepheard 1. Pet. 5.4 and cannot in that sense agree to any man If it bee vsed onely as a title of excellencie and commendation so was it in times past ascribed to other excellent and famous Bishops as Ruffinus lib. 2. cap. 26. calleth Athanasius Pontificem maximum chiefe Bishop yea it was in common giuen to all Bishops as Anacletus Bishop of Rome in his second Epistle writeth thus Summi sacerdotes id est Episcopi a deo iudicandi sunt The high Priests that is Bishops saith he are to bee iudged of God If it be taken further for the excellencie of the ministerie of the Gospell and the worthie calling of Christians in this sense the title of summum sacerdotium of the high Priesthood is attributed to all ministers Ecclesiasticall both Bishops and others so Fabianus Bishop of Rome vseth this name Yea the holy Apostle calleth all the people of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a princely royall or chiefe priesthood Ergo the Bishop of Rome hath no especiall or proper interest in this name 3 The third name is to bee called the Vicar of Christ vpon earth Where we are to vnderstand that in respect of the spirituall regiment and kingdome of Christ he needeth no Vicegerent vpon earth for I am with you saith he to the end of the world he himselfe is alway present in power and needeth not in that respect that any man should supplie his roume Petrus scriba martyr Fox pag. 906. If we doe take it for a word of office and publike administration so the Magistrate may bee called the Vicar of Christ in gouerning the people according to the word of God In which sense Eleutherius Bishop of Rome writing to Lucius King of the Britaines calleth him the Vicar of Christ and therfore in his owne kingdome had power out of the word of God to establish lawes for the gouernment of the people So all Bishops Pastors and Ministers in ancient time were called the Vicars of Christ in preaching praying binding and loosing in the name and power of Christ. So Augustine saith or whose worke els it is that Omnis antistes est Christi vicarius Euery pastor and prelate and not the Pope onely is the Vicar of Christ. And this is confessed by our Rhemists annot in 2. Cor. 5.18 that the Bishops and priests of the Church are for Christ and as his ministers that is his Vicars Nay Augustine maketh yet a more generall vse of this word he saith that Homo imperium Dei habens quasi vicarius eius est That man by creation being made Lord of the creatures doth therein represent God and is as his Vicar vpon earth So then all ministers are the Vicars of Christ the ciuill Magistrate likewise in some good sense may bee so called yea in respect of the creatures man generallie is vpon earth in Gods steade Ergo this name cannot be appropriate to the Pope of Rome 4 It is also too huge a name for the Pope or any mortall man to beare to be called the head of the vniuersall Church this is a name only due vnto Christ neither doe the scriptures acknowledge any other head but him Ephes. 1.22.4.15 But say they wee doe not make the Pope such an head as Christ is but only a ministeriall head ouer the militant Church vpon earth We answere First Ergo the Pope by your owne confession is not head of the vniuersall Church whereof the triumphant Church in heauen is a part Secondly the Rhemists confesse that the Church in no sense can bee called the bodie of the Pope Ergo the Pope cannot be any wayes the head of the vniuersall Church Annot. in 1. Ephes. 22. Thirdly the Fathers of Basile vsed this argument The head of the bodie being dead the whole bodie also dyeth but the whole Church doth not perish with the Pope Ergo he is not properly the head of the Church Fox pag. 675. If it shall bee further obiected that the Bishop of Rome hath been called in times past caput Episcoporum the head of all other Bishops we answere that it was but a title of excellencie and commendation not of dominion and power as London is called the head or chiefe citie of England yet are not other cities of the land subiect vnto it or vnder the iurisdiction thereof But we shall haue occasion more fully to discusse this matter afterward 5 They would haue the Pope called the Prelate of the Apostolike See the Rhemists say further that the Papall dignitie is a continuall Apostleship Annot. 4. Ephes. sect 4. We answere First if they call those Churches Apostolicall whose first founders were the Apostles then the See of Antioch Alexandria Constantinople are as well Apostolicall as Rome and this the Iesuite denyeth not Lib. 2. de pontific cap. 31. Secondly those Churches are Apostolicall which hold the Apostolike faith so is not the See of Rome Apostolicall being departed and gone backe from the ancient Catholike faith but those Churches where the Gospell of Iesus Christ is truely preached are indeede Apostolike Thirdly how can the Pope be an Apostle or haue Apostolike authoritie seeing hee preacheth not at all much lesse to the whole world wherein consisted the office of an Apostle Neither can he shewe his immediate calling from Christ as all the Apostles could for seeing he challengeth the Apostolike office by tradition from S. Peter and not by commandement from Christ he can in no wise be counted an Apostle or his office an Apostleship for the Apostles ordayned onely Euangelists and Pastors they had not authoritie to consecrate and constitute new Apostles Our aduersaries for this their Apostleship can finde nothing in scripture nor for a thousand yeeres after Christ in the ancient writers Fulk annot in Ephes. 4. sect 4. 6 Concerning the title of vniuersall Bishop it was thus decreed in the sixt Councel of Carthage as it is alleadged by Gratian Vniuersalis autem nec Romanus pontifex appelletur No not the Bishop of Rome is to be called vniuersall In Gregorie the first his time Iohn Patriarke of Constantinople obtayned of the Emperour Mauritius to be called vniuersall Patriarke but Gregorie would not agree thereunto calling him the forerunner of Antichrist that would challenge so proude a name Bellarmine and other of that sect doe answere that Gregorie found fault with this title because Iohn of Constantinople would haue been Bishop alone and none other to bee beside him but all other onely to bee his deputies and vicars To this wee replie First Iohn did onely challenge a superioritie ouer other Bishops not to be Bishop alone for this had been a thing impossible Secondly if Iohn had sought any such thing
yet by the way the Iesuite is deceiued that thinketh it probable that the Popes particular person cannot fall into heresie here you see Marcellinus fell into Idolatrie Liberius subscribed to the Arrians consented to the condemnation of Athanasius as testifieth Ierome confessed by Nicolaus Cusanus and Alphonsus de castro both papists Iuel pag. 164. defens Apolog. Honorius 1. consented to the heresie of Sergius Bishop of Constantinople who was a Monothelite and held that there were not two wills or operations in Christ and so destroyed the two natures That Honorius was a Monothelite Melchior Canus a papist confesseth hee was condemned for an heretike in the 6.7 and 8. generall synodes Bellarmine answereth that the Councels are corrupted or they might be deceiued in iudgement as in a matter of facte or that Honorius onely misliked the speech to say there were two willes in Christ and not the thing See what poore shiftes heere bee to make Honorius no heretike and yet all will not be Pope Stephen the sixt tooke vp Formosus body and cut off two fingers of his right hande and buried him againe in a lay-mans Sepulchre Then followed Rhomanus the first Theodorus the second Iohannes the ninth and restored Formosus with his decrees iudging him to bee lawfull Bishop After them commeth Sergius the third who tooke vp the body agayne cutte off the head and cast it into Tiber. The Iesuite answereth that Stephanus and Sergius erred onely in a matter of fact A goodly cloke to couer the filthines of their Ghostly fathers withall But by your leaue a little doe you not holde it to bee an article of fayth to beleeue the Pope to bee heade of Christes Church Then was it an article of fayth to hold that Formosus was right Pope for at that time there was no other Ergo Stephanus and Sergius erred in fayth defining the contrary All that you can say is this that it was not yet determined and decreed for an article of fayth so to beleeue see I pray you these mennes fayth is pinned vpon Popes sleeues Why masters the rule of fayth is certaine you cannot make new articles of fayth now but onely declare and explane those that are But doe you not thinke that these iollie Popes that would rake the dead out of their graues for their holines might deserue at GODS hand to haue a priuiledge not to erre in fayth Siluester the second was a Necromancer and a Coniurer and therefore fallen from the fayth Bellarmine sayth hee was a good man and all are fables and lyes that are tolde of him and because hee was cunning in Geometrie that ignorant age straightwayes iudged him to bee giuen to Necromancie Thus wee may take the Iesuites worde if wee will But the storie is reported by authors of better credit then Bellarmine as Iohannes Stella Platina Petrus Premonstratens Nauclerus Antoninus Fox pag. 167. Anastasius was a Nestorian heretike whose heresie was this that there are as two natures so also two persons in Christ Alphons de castro lib. 1. de haeresib cap. 4. Celestinus is reported by Laurentius Valla a Canon of Rome to haue been a Nestorian heretike de donation Constantin Now commeth in Pope Hildebrand or rather Heldebrand for hee was a very brand of hell fire called Gregory the seuenth Of whome Benno writeth thus that hee poysoned sixe Popes his predecessors to make himselfe a way to the popedome that hee was a Coniurer a raiser of Diuels and in his rage hee cast the sacrament into the fier But sayth Harding our countrey man though vnworthily Benno was his enemie and wrote of displeasure and Bellarmine thinketh that some Lutherane was the author of the booke which goeth vnder the name of Benno who was Cardinall in this Hildebrands time But Benno onely doth not thus report of him he was openly twise for the same crimes condēned in Councel first at Wormes thē after deposed in the Coūcel at Brixia in Italy Pope Clement 3. elected to succeed him And the said Gregory died in exile of whom Antonius reporteth that before his death he repented him of his insolencie shewed toward the Emperour Henrie the 4. whom with his wife and young child bare foote and bare legd hee had caused three dayes together in extreame frost and colde to waite at his palace gates at Canusium before he could speake with him Yet this Hildebrand for all these insolent cruell and dishonest partes is commended by our papists Harding Bellarmine and other for a deuout Catholike man who did all things of a zeale to the Church By this you may iudge whome our aduersaries count a Catholike man Pope Iohn the 22. affirmed that the soules lie in a traunce till the day of iudgement and feele neither payne nor ioye Harding and likewise Bellarmine answere that this was an error but no heresie Yet in the Vniuersitie of Paris it was condemned for heresie as Gerson writeth Againe sayth Harding he held it only as a priuate opinion But Massaeus sayth that Pope Iohn preached this heresie and sent out preachers to maintaine it Hee was condemned sayth he with his error by the diuines of Paris in the presence of Philip the French King before he was Pope when he was yet but a priuate Doctor But the contrary is proued by B. Iewel that he was Pope 13. yeares before Philip was king Iuell defens apolog p. 667. Pope Iohn the 23. denied the life to come and the resurrection of the body And this heresie was openly obiected against him in the Councel of Constance Bellarmine and Harding before him answere that he was not the rightful Pope for there were three at that time and therefore might erre But Platina sayth that he was chosen at Bonoma by the consent of all the Cardinals ex Iuel pag. 671. Lastly Pope Eugenius the 4. was condemned and deposed as an heretike in the Councel of Basile Where the Iesuite hath no other answer then by condemning the Councel as Schismatical to acquite the Pope Lib. 3. de pontif cap. 14. By these examples it may appeare to the indifferent reader that it is no rare nor impossible thing for the Popes of Rome to erre yea become playne heretikes And as for that shift of the Iesuite that they are no longer Popes whē they openly begin to teach heresie this is as Alphonsus sayth In re seria verbis velle iocari to dallie with words in a serious and earnest matter And so euery Bishop shal be as well priuiledged as the Pope and cannot fall into heresie for why may we not say that a Bishop when he is knowen to bee an heretike ceaseth to bee Bishop any longer as the Pope is no longer Pope and so as long as he remayneth Bishop cannot possiblie bee an heretike Surely this is but paltrie and beggarly stuffe 4. Augustine is not a whit afrayd to say Episcoporum literas per sermonem sapientiorem cuiuslibet in eare peritioris per aliorum
more then was in the fountaine or originall seeing he receiued all from thence 3 What maketh this place I pray you for the power of externall iurisdiction Here it is saide that God gaue of his spirit to seauentie Elders and rulers of the people and enabled them for their office endued them with wisdome and knowledge and dexteritie in iudging of the people this maketh nothing for their purpose vnlesse they will also say that there is a secret influence of knowledge and wisdome deriued from the Pope to all other Bishops whereby they are made able to execute their office but I trow they will not say so for Alphonsus de castro truly saith of the Popes of Rome constat plures eorum adeo esse illiteratos vt grammaticam penitus ignorent it is certaine that many of them were so vnlearned that they hard and scant knew their grammar 4 The argument followeth not from one particular countrie as this was of the Iewes to the vniuersal Church that because the seauentie Elders receiued iurisdiction from Moses yet that cannot be proued out of this place for they were rulers before and commaunders of the people the were now but inwardly furnished and further enabled yet it were no good reason that therefore the Ecclesiasticall Ministers ouer the whole Church should receiue their power from one 5 Neither doth it follow that because the Prince and ciuill Magistrate may bestowe ciuil offices create Dukes Earles Lords constitute Iudges Deputies Lieutenants by his sole authoritie that by the same reason Ecclesiasticall ministers should receiue their power office from their superiors for although the Church from ancient time hath thought it good to make some inequalitie and difference in Ecclesiasticall offices for the peace of the Church yet the superiors haue not such a soueraigntie and commaunding power ouer the rest as the Prince hath ouer his subiects The Protestants THat Bishops haue not their Ecclesiastical iurisdiction from Rome but do as well enioye it by right of their consecration election institution in their owne precinctes circuites prouinces cities townes yea as the Pope doth in his Bishopricke and by much better right if they be good Bishops and louers of the truth thus briefely it is proued 1 The Apostles had not their iurisdiction from Peter but all receiued it indifferently from Christ this the Iesuite doth not barely acknowledge but proueth it by argument against the iudgement of other Papists cap. 23. Ergo neither Bishops are authorised from the Pope though he were Peters successor for if he were to graunt it for disputation sake he is no more to the Bishops of the Church then Peter was to the Apostles If hee gaue not the keyes to the Apostles neither doth the Pope Saint Peters successor to the Bishops the Apostles successors for they may with as great right challenge to bee the Apostles successors as he can to be Saint Peters Nay the Apostles gaue no power or iurisdiction to the Elders and pastors whom they ordained Act. 20.28 Take heede to the flocke ouer the which the holy Ghost hath made you Bishops or ouerseers and Ephes. 4.11 Hee hath giuen some to bee Apostles some Prophets some pastors and teachers so then the pastors and teachers though ordained by the Apostles yet had their calling and office frō God and not from the Apostles much lesse now can they receiue their power from any no not from the Pope for he is no Apostle no nor Apostolike man hauing left the Apostolike faith 2 Augustine saith Solus Christus habet authoritatem praeponendi nos in ecclesiae suae gubernatione de actu nostro iudicandi de baptis 2.2 Onely Christ hath authoritie saith hee to preferre vs to the gouernement of the Church and to iudge of our dooings the pastors then of the Church haue the keyes of the spirituall regiment from Christ himselfe not from the Pope or any other THE EIGHT QVESTION OF THE temporall iurisdiction and power of the Bishop of Rome THis question hath two partes first whether the Pope in respect of any spirituall error 51 iurisdiction haue also the chiefe soueraigntie in temporall and ciuill matters and so to be aboue Kings and Emperors secondly whether the Pope or any Bishop may be the chiefe Lord and prince ouer any Countrie Citie or Prouince THE FIRST PART WHETHER THE Pope directly or indirectly haue authoritie aboue Kinges and Princes The Papists THe Papists of former times were not ashamed to say that the Pope is the Lord of the whole Church as Panormitane in the Councell of Basile Fox page 670. Yea Pope Innocentius the third said writing to the Emperor of Constantinople that as the Moone receiued her light from the Sunne so the imperiall dignitie did spring from the Pope and that the papall dignitie was seuen and fortie times greater then the imperiall yea Kinges and Emperors are more inferior to the Pope then lead is to golde Gelasius distinct 96. But our later papists ashamed of their forefathers arrogancie in wordes seeme to abate somewhat of their proud sentence but in effect say the same thing For they confesse that the Emperor hath his office and calling of God and not from the Pope neither that the Pope directly hath any temporall iurisdiction but indirectly hee may depose Kinges and princes abrogate the lawes of Emperors and establish his owne he may take vnto himselfe the iudgement of temporall causes and cite Kings to appeare before him yet not directlie saith the Iesuite as hee is ordinarie Iudge ouer the Bishops and whole Clergie yet indirectlie as hee is the chiefe spirituall Prince hee may doe all this if hee see it necessarie for the health of mens soules And so in effect by their popish indirect meanes they giue him as great authoritie as euer hee vsurped or challenged Bellarmine lib. 5. cap. 6. 1 The Ecclesiasticall and ciuill power doe make but one bodie and societie as the spirite and the flesh in man Now the Ecclesiastical power which is as the soule and spirite is the chiefe part because it is referred to a more principall end namely the safetie and good of the soule the other is as the flesh to the spirite and respecteth but a temporall end as the outward peace and prosperitie of the common-wealth Ergo the spirituall power is chiefe and may commaund the other Bellarm. cap. 7. Ans. First it is a very vnfit and vnproper similitude to compare these two regiments to the soule and the bodie for by this meanes as the spirite giueth life to the bodie and euery parte thereof so the ciuill and temporall state should receiue their office and calling from the Ecclesiasticall which the Iesuite himselfe denieth and so directly the one should rule the other for the soule directly I trow not indirectly moueth the body and gouerneth it But if wee will speake as the Scripture doth we make all but one bodie and it is the spirit of Christ who is the head that giueth
so well knowne in stories that I neede not come to particulars 6 Antichrist is called a wicked man and a man of sinne vers 3.8 And where shall you finde more wicked men then among the Popes Siluester the 2. gaue his soule to the diuell to obtayne the Papacie Fox pag. 167. Benno reporteth of Hildebrand that he poysoned sixe Popes to come to the Popedome Pope Stephen and Sergius tooke vp the bodie of Formosus and mangled it cutting off his head and fingers and so cast it into Tibris Fox pag. 120. We haue heard before what a holy Father Pope Iohn the 13. was he lay with his owne sister and with his fathers Concubines playing at dice called for the diuell was slayne in adulterie And was it not I pray you a common prouerbe in England He that goeth to Rome once seeth a wicked man he that goeth twise learneth to know him he that goeth the third time bringeth him home with him Fox pag. 841. argument Illyrici The third place we doe take out of the Apocalyps chap. 9. where is a playne storie set downe of the Pope 1 vers 1. He is a starre fallen from heauen he is departed from the ancient faith of Rome to superstition and idolatrie 2 He hath the key of the bottomlesse pit who giueth the crosse keyes in his armes but the Pope who sayth hee may euacuate all Purgatorie at once if hee will but he Who sayth he may Pleno iure currus animarum plenos secum ad tartara detrudere by full right carrie downe to hell with him charriots Ioden with soules cap. si Papa distinct 42. Is not this the Pope who then more fitly may be sayd to haue the key of the bottomlesse pit 3 There arise out of the bottomlesse pit a great flocke of Locusts that is the innumerable sort of begging Friers for they are in euery respect described First compared to Locusts for their number vers 3. There were an 100. diuers sorts of Friers Fox pag. 260. Secondly they had power giuen them for fiue moneths that is as Walter Brute expoundeth it taking a moneth for thirtie dayes a day for a yeere as it is prophetically taken an 150. yeeres for so long it was from the beginning of the Friers vnder Innocent the 3. anno 1212. to the time of Armachanus who preached disputed and wrote agaynst the Friers about anno 1360. Fox pag. 414. Thirdly they shall sting like Scorpions not slay all at once but venome and poyson the conscience with the sting of their pestilent doctrine Fourthly other parts also of the description agree as vers 7. They are as horses prepared to battaile that is stoute ambitious their haire as the haire of women that is they shall be effeminate and giuen to the lusts of the flesh their teeth as the teeth of Lions they by valiant begging shall deuoure the portions of the poore as it was well proued in King Henry the 8. dayes in the Supplication of beggars that the summe of the Friers almes came to a great summe in the yeere for the fiue orders of Friers had a penie a quarter for euery one of euery housholder throughout England that is for them all twentie pence by the yeere suppose that there be but ten housholds in euery towne and let there be twentie thousand parishes and townes in England it will not want much of twentie thousand pound Thus had they Lions teeth that is consuming and deuouring Lastly they haue a King vers 11. whose name is Abaddon a destroyer for the Pope their chiefe prince and patron hath by his Antichristian doctrine layd wast the Church of God Argument Chytraei The fourth place of scripture wee will take out of the 17. of the Apocalyps there the seate of Antichrist is described First vers 5. It is called Babylon the citie which raigneth ouer the Kings of the earth vers 18. This can be no other but Rome which then had the Empire of the whole world Secondly It is the citie built vpon seuen hils or mountaynes vers 9. that is no other but Rome Thirdly the whore which is Antichrist shall sit vpon the beast with seuen heads and ten hornes that is shall succeede in the Empire and haue the authoritie thereof so hath the Pope Fourthly the ten hornes that is the Kings of the earth shal giue their authoritie to the beast but afterward shall deuoure her flesh Euen so the Kings of the earth by their sword maintayned the authoritie of the Pope But now being taught by the Gospell they are made the Lords free men and begin to subdue their neckes from his yoke The fift place is 1. Iohn 2.22 Who is a lyar but he that denyeth that Iesus is Christ the same is Antichrist that denyeth the father and the sonne Euen so the Pope of Rome though not openly and apertly yet closely and subtilly is an enemie vnto the whole trinitie He exalteth himselfe aboue God the father because he taketh vpon him to dispense not onely agaynst the lawe of nature but agaynst the lawe of God the morall law and agaynst the precepts both of the old and new testament but a lawe cannot be dispensed withall but by the same authoritie or greater Agaynst Iesus Christ he exalteth himselfe and all his offices he denyeth him to be the onely Prophet saying the scriptures are vnperfect and that their traditions are also necessarie to saluation Agayne he maketh other bookes scripture then those which are Canonicall His kingly office he doth arrogate to himselfe in making lawes to binde the conscience in ordayning other Sacraments in granting Indulgences and Pardons saying that he is the head of the Church His Priesthood he is an enemie vnto constituting another priesthood after the order of Melchisedech then that of our Sauiour Christ which begun vpon the Crosse and remayneth still in his person being incommunicable to any other creature yet they make euery sacrificing Priest to bee of the order of Melchisedech He impugneth the office of the holy spirit counting that prophane which the holy Ghost hath sanctified as marriage and meates arrogateth in all things the spirit of truth not to erre applieth the merites of Christs passion after his owne pleasure by Pardons Indulgences by ceremonies and Sacraments of his owne inuention Fulk 2. Thess. 2. sect 10. Ergo we conclude out of S. Iohn that seeing he denieth Iesus to be Christ he is Antichrist Sixtly S. Paul sayth that Antichrist shal be an aduersarie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Thess. 2.4 An aduersarie in doctrine teaching cleane contrarie to the Gospell of Christ so doth the Pope 1 The scripture sayth wee ought to put our trust onely in God and not in man Ierem. 17.7 and to call vpon God onely in the day of trouble Psal. 50.15 and to worship him in spirit and truth Iohn 4.24 The Papists say cleane contrarie that we must call vpon Saints and beleeue they can helpe vs and they teach vs to fall downe before