be seene in England yet they that had spirituall eyes and by Gods grâ—ce drewe neare vnto his Church did in the most obscure tymes as the worlde esteemeth them see the cleare bewtie of her light and the glorye of the Lordes hill lifted vp aboue all the hills in the world Esa. 2. The heathen tyrants thought by their cruell persecution that they had vtterly rooted out the name and nation of Christians from the face of the earth Nero gloried that he had purged the world of the superstition of Christ as appeareth in an olde inscription in a picture of stone Neroni â—l Caes. Aug. Pontif. Max. ob prouin latromb hijs qui nouam generi hum superstitionem inculcar purgatam To Nero Claudius Caesar Augustus the greatest Prelate for that he hath purged the prouince of theeues and them that brought in a newe superstition to mankind Likewise another like piller there is of Diocletian and Maximian in these wordes Diocletian Iouius Maximi Herculeus Caes. Augu. Amplificato per Orientem Occident nup. Rom. nomme Christianorum deleto quiremp euertebant Diocletianus Iouius and Maximianus Herculeus Caesaris Augusti hauing amplified the Empire of Rome both in the East and West and vtterly destroyed the name of Christians which did ouerthrow the common wealth Another like there is of Diocletian alone Diocletian Caes. Aug. Galerio in Oriente adoptat superstitione Christi vbique deleta cultu Deorum propagato Diocletianus Caesar Augustus hauing adopted Galerius in the East and in all places vtterly destroyed the superstition of Christ and set forth the worship of the Gods By these inscriptions and glorious titles you see that the heathenish tyrants perswaded them selues that they had vtterly defaced the religion of Christ destroyed his Church out of the worlde what maruell then if Antichrist and his adherents which to the cruelty of the former tyrants haue added most detestable hypocrisy haue thought that they had so wholy subuerted the true religion of Christ and his true Church that the name ether of Church or religion might not seeme to haue remayned in the world but that of the Romish Antichrist But as Nero the Pontif. Maximus of Rome with Diocletiane and the reste were deceyued in their time so their successors in place office and wickednes the Popes of Rome are likewise disapoynted of their cruell purpose But M. Sander glorieth that in all markes and signes of the true Church the popish Church doth excel ours But first of all that which is the onely true marke and triall of the Church namely the word of God he denyeth to be a sufficient marke of the true Church yet had he before confessed the Church to be the piller and stay of truth 1. Tim. 3. but the rule of truth if we beleue our Sauiour Christ is the word of God Iohn 17. 17. therefore the word of God is the onely true tryall and marke of the Church But let vs consider his reasons by which he woulde perswade vs that y e word of God is not the chiefe marke whereby the true Church of God may be knowen First he sayth the marke whereby an other thing is knowne ought it selfe to be most exactly knowne wheras we are not agreed what Gods word is Note this reason of his by which he taketh away all authoritie and vse from the worde of God not onely thereby to discerne the true Church but also to teache vs any other thinge that is needefull for vs to know But why I pray you are we not agreed what is Gods word Forsooth because some cal onely the written letter and the meaning thereof Gods word other thinke many thinges are Gods word which are not expressely written but deliuered by tradition from the Apostles and by the holy Ghost which hath written his lawes in our hartes of this later sort be the Papists but they are easily confuted For this principle must needes stand vnmoueable that Gods spirite is neuer contrary to him selfe Therefore seeing the spirite of God hath pronounced of the Scriptures that they are able to make the man of God perfect prepared to all good workes 2. Tim. 3. 16. it is certayne that God hath reuealed nothing by tradition for our instructioÌ„ which is not conteyned in his worde written much lesse any thing that is contrary to his doctrine deliuered in the holy Scriptures His second reason is that we are not agreed vpon the written word of God because the Protestants doe not admitte so many bookes of the olde testament as the Catholikes doe I aunswer the Protestants doe admit as many as the Catholike Church euer did or doth at this day His third reasoÌ„ is that the meaning of those bookes which we are agreed vpon is altogether in question betwene vs therfore that can be no marke of the church which it self is not knowne I answer although heretikes which are ouerthrowen in their owne conscience will acknowledge no meaning to be true but their owne yet are there many principles in the Scriptures so playne as they are graunted by both partes or els can not without shame be denyed of our aduersaries out of which playne certeyne and immutable principles all matters in controuersie may be proued and the same church also discerned which is the verie cause why the Papistes dare not abide the triall by the Scriptues but flye to traditions euen as their forefathers the auncient Valentinian heretikes of whome Irenaeus writeth lib. 3. cap. 2. Cum ex Scripturis arguuntur in accusationem conuertuntur ipsaruÌ„ Scripturam quasi non rectè habeant neque fuit ex auctoritate quia variè sunt dictae quia non possit ab his inueniriveritas qui nesciant traditionem non enim per literas traditam sed per viuam vocem When they are conuinced out of the Scriptures then fall they to accusing of the Scriptures them selues as though they were not right nor of sufficient authoritie because they are spoken doubtfully and that the trueth cannot be found of them which knowe not the tradition for that was not deliuered by letters but by word of mouth Thus much Ireneus of the olde Heretikes and what his iudgement was of the meaning of the Scripture which M. Sand. maketh so ambiguous he declareth lib. 2. cap. 35. Vniuersae scripturae Propheticae Euangelicae in aperto sine ambiguitat similiter ab omnibus audiri possunt c. The whole Scriptures both of the Prophets and of the Gospells are open and without ambiguitie may be heard of all meÌ„ alike This speaketh Irenaeus not of euery text of Scripture but of the whole doctrine of the Prophets and Apostles which is so playne and easie to be founde in the Scriptures that no man can misse thereof that seeketh not of purpose to be deceyued as he sayth cap. 67. of the same booke But M. Sander is content for disputation sake to admit Gods word for a marke of the true Church and
discouered Caic Aphric ad celest To these examples adde Pope Honorius coÌ„demned in the generall councell of Constantinople the sixt for a Monothelite Euen the popish councell of Constans deposed three Popes But now let vs see Bristowes wise examples The Pelagians which he saith but sheweth not how are aliue in Protestants were condemned by the Apostolike Sea as witnesseth Augustine Episto 106. And this iudgement of the Catholike Church the Emperour Honorius confirmed as testifieth Possidonius and Augustine What then Ergo Saint Augustine and the Emperours were of our Religion If the Pelagians had beene condemned by the authoritie of the Byshoppe of Rome without conuiction out of the holy Scriptures the Example had beene to some purpose But when their heresie was bothe by Preaching writing disputing and Councell declared to be contrarie to the worde of God then if the Byshoppe of Rome subscrybed to his condemnation as one of the true Patriarches of the Church within the Romaine Empire what doth this aduaunce the singularitie of his Sea For examples of Catholickes purging them selues Firste he nameth Chrysostome in his Epistle to Innocentius the sixt of Rome but setteth downe none of his woordes as in deede there is no such matter in that Epistle onely he sheweth howe iniuriously hee was handled by the barbarous Souldiers His next example is Theodoretus Byshoppe of Cyrus who beeing vniustly deposed appealed to Leo Byshoppe of Rome which considering of his case indifferently consented to his restitution in the councell of Chalcedon But that Theodoret would not haue accounted him selfe an Heretike or scismatike although he had beene condemned by Leo it is plaine by these words VestraÌ„ enim expecto sententiam c. For I expect your sentence and if you commaund me to stand vnto that which hath beene iudged against me I will stande vnto it neither will I trouble any man heereafter about it but will expect the iudgement of our God and Sauiour which cannot be altered These wordes declare that Theodoret although the Bishop of Rome also shoulde be deceyued to confirme his depriuation by his sentence yet he woulde not thinke him selfe to be an heretike but quietly waight for the iudgement of God which could not be deceyued as the iudgement of man was Wherfore Theodoret was farre from acknowledging those popish principles That the Pope can not erre that his iudgement is all one with the iudgement of God Although the mysterie of iniquitie in the Bishop of Romes prerogatiue had by that tyme wrought very highe The submission of Hierome to Pope Damasus you shall finde aunswered in my confutation of Saunders rocke cap. 15. where you shall see how the Church of Rome was called Catholike while it was so in deede and howe Antichristes side was against the Bishop of Rome namely so longe as the Bishop of Rome was on Christes side Whether Protestantes in England haue decayed and Papistes increased as Bristow braggeth for these 16. yeares let wise men iudge Although want of seuere discipline hath caused many to remaine obstinate and some perhaps that were of no religion to fall to Popery yet for the number it is altogether false that Bristow so confidently affirmeth The 13. motiue is the 27. demaund Councells The Apostles were of our religion Parliament religion The councell of Trent Councells S. Augustines motiue VVhosoeuer hath bene condemned by any councell sayth Bristow generall or prouinciall confirmed by the sea Apostolike They were heretikes nether can there against this be brought any exception I will bringe such exceptions as Bristow for both his eares dare not affirme the parties so condemned to be heretikes Liberius Bishop of Rome was first a good Catholike so farre that for refusing to satisfie the Emperour Constantius which required him to subscribe to the vniust depriuation of Athanasius he was caried into banishment and one Felix a good Catholike also yet by faction of the Arrians was chosen Bishop of Rome in his place But afterward Liberius sollicited and perswaded by one Fortunatianus as S. Hierome witnesseth in catal and through wearines of his banishment as Marianus Scotus testifieth subscribed to the heresie of Arrius and returned to Rome like a Conquerour For whose returne and depriuation of Felix Constantius gathered a councell which was confirmed by Liberius as testifieth Pope Damasus in his pontificall Constantius Augustus fecit concilium cum haereticis simul etiam cum Vrsacio Valente eiecit Felicem de Episcopaâ—â—s qui erat Catholicus reuocauit Liberium Constantius the Emperour held a councell with the heretikes and also with Vrsacius and Valens and did cast out Felix which was a Catholike out of his bishoprike and called backe Liberius And againe Ingressus Liberius in vrbem Romam 4. nonas Augusti câ—nsensit Constantio haeretico non tamen rebaptizatus est sed consensum praebuit Liberius after he entred into the citie of Rome the 4. of the nones of August he consented to Constantius the heretike but yet he was not rebaptized but he gaue his consent Let Bristow aduise him selfe which of the Popes he dare call heretike If he condemne Felix and iustifie Liberius then hath he S. Hierome against him and Pope Damasus which can not erre Another exception I will bringe of Pope Honorius the first condemned and accursed for an heretike by the generall councell of Constantinople the sixt confirmed by Pope Leo the 2. and that not generally but by speciall wordes pariterque anathematizamus noui erroris inuentores c. nec non Honorium qui hanc apostolicam Ecclesiam non aposiolicae traditionis doctrina lustrauit sed profana praedicatione immaculatam fidem subuertere conatus est And likewise we accurse the inuentors of the newe errour c and also Honorius which did not lighten this apostolike Church with doctrine of Apostolike tradition but by profane preaching went about to ouerthrowe the vndefiled faith The same Pope Honorius is condemned in the second councell of Nice confirmed also by the Pope Adrian Notwithstanding all this I would Bristow were so hardy on his head to graunt that Honorius was an heretike I might ioyne to these three Popes condemned by the councell of Constance confirmed by Pope Iohn 23. One of the three also the condemnation of Pope Eugenius by the councell of Basil confirmed by Pope Nicolas and Felix But the other are sufficient exceptions against Bristowes false principle Now whatsoeuer he prateth of auctority of councelles is to no purpose For we acknowledge how necessary synods are for the church of Christ with the Apostles whom the fond maÌ„ boasteth to be of theyr religion because they helde a councell Not considering howe they determined the controuersie only by auctority of the holy Scriptures as it is manifest Act. 15. And what councell soeuer followeth that rule we gladly embrace and that is the cause why the parliament ioyneth the foure first generall councells with the Scriptures in triall of heresie not that those councels are
impudently translateth did compâ—l mec But the Catholike Church saith Bristow hath receiued these bookes of equall authoritie with the rest Indeede the Synagogue of Antichrist in the Tridentine councell hath so decreede But the Catholike Church of Christ did neuer receiue them as I haue shewed out of Hicronime praef in Prouerb and others whereto I may adde the iudgement of Origine out of Eusebhist lib. 6. cap. 18. tran Russ. with the councell o Laodicea Can. 59. Marke the plainenesse of this demonstration when the question coÌ„trouersie is whether they or we be the chuch All scriptur is for them against vs because the church that is they haue thus thus decrede No meruail therfore if Bristow appeale to the iudgmeÌ„t of indifferent meÌ„ that al our prating of y e scriptures is nothing else but as S. Peter saith of S. Paules Epistles our wresting and writhing of them by our owne vnlearnednes vnstablenes from the Catholike Churches vnitie and vniuersalitie to the scisme and peece of Luther from theÌ„ce to Caluine c For the Church is the setled and vnmoueable rock against which ther is no scripture no trueth but all for it This is good a demonstratioÌ„ as if a man should say to a vessel tossed in the brode sea with wind waues that in the hauen there is great rest securitie but not shew what course they should keepe to come thither We by the only true lodestone Pharos and heauenly Cynosura of the holy scriptures we praise his holy name therfore haue founde the moste happy hauen of the holy Catholick Church of Christ by his helpe haue caste out the Anchor of Faith so surely fixed not in the sand but in the Hauen it selfe that all the Cables of popishe motiues or blasts of Diuelish doctrines shal not be able to stirre our ship from thence which course God grauÌ„t them to keepe who labouring in the sea of doubtfulnes ride not wilfully among the rocks of Romish pride nor be obstinately set on the sands of mens traditions but seeke trueth in humilitie to Gods glory their safetie Besids these motiues there are two demands which I cannot aptely reduce to any of the Motiues namely the seconde which he termeth the building of the Church and the laste which hee calleth Apostasie In the former demaund he asketh vs whether we haue not read this argument vsed by Chrisostome againste the Painims and Iewes that Christe is God because his Church hauing but a small beginning many stronge enemyes to withstand the building thereof yet could or can neuer be suppressed but contrariwise of a litle spark hath set all the world on fire c. I answere we haue read this argument and allowe of it Then sayth Bristowe How hath it beene these many hundreth yeeres quite suppressed yea and in Chrisostomes time no Church at all I answere that since it was first set vp it was neuer for one houre quite suppressed although by Antichriste these many hundred yeeres it hath beene greatly oppressed And in Chrysostomes time the Church did openly florishe although infected with some errors yet holding strongly the only tradition Iesus Christ which church was a member of the same vniuersall Church whereof our Church at this day is a parte with which Church in Chrysostoms time the popish church in that it disseÌ„teth from vs hath nothing coÌ„mon except one or two errors hauing the whole substance of doctrine contrary vnto it wherefore that argument staÌ„ding the popish church is nothing vnderpropped thereby which though it had a small beginning as the sect of Mahomet yet grew it by sufferance of God without great withstanding of strong enemies yea God sending the effecacy of error that it might preuaile and yet hath not increased ouer all â—he world but is for the most part contained in one parte of Europa deminishing where it is punished as in Germany Sauoy Denmarke Swetia and Englande growing onely where it is either mayntained by tyranny or tollerated by lenitie And now to the laste demaund of Apostasie wherwith he chargeth vs. Firste for chaunging the Priesthoode wherevpon must insue a chaunge of the law so this I aunswere we haue chaunged no priesthoode instituted by God but retaine that eldership and ministery ordayned by our Sauiour Christe Contrarywise the Pope hath changed Sacerdotium which Bristowe confesseth to be no other thing then presbiteratum which is the ministration of the Gospel yet commonly called both of him and vs Priesthood that Sacrificing priesthood I say w c the Apostle He. 7. affirmâ—th to be euerlasting and proper to the person of our Sauiour Christe hath the Pope translated vnto his shaueli gs and sette them vp to offer that Sacrifice which Christ only could offer and by once offering found eternall redemption yea the Priesthood of Melchisedech which the Lord by an othe confirmed only to our sauiour Christ. Psal. 100. Hee hath made common to all his Massemongers Therfore the Pope hath manifestly made an Apostacy from the lawe of Christ. The second argument by which Bristow would charge vs with Apostasie is for receiuing not one or two but so many olde heresies besides as he is bolde to say a thousand more of their owne inuention This beeing affirmed without all shew of proofe It shall suffice to deny and turne ouer vnto him and his fellowes The third argument is for taking from Christian men so many arguments of Christes diuinitie as the inuincible continuaunce and authoritie of his Church The honor and vertue of crosses and reliques miracles exorcismes vnitie Sacrifice c. I aunswere so many of these as are good and sufficient argumentes wee holde still the vnsufficient arguments doe rather disfornish then arme the Christians faith which we haue so strongly fortified with arguments out of the holy scriptures that all the power of darkenesse cannot preuaile against it The fourth argument is for leauing nothing vndenyed not Fathers not Councels not Traditions not Scriptures nor the onely witnesse of all canonicall Scriptures the Churches institution and departing from the Fathers of all ages since Christes time agreeing with no Christian time nor none with them For denying of canonicall Scriptures it is an impudent slaunder as for Fathers Councelles Traditions Churches authoritie we affirme or deny as they agree or dissagree with the trueth of the holye scriptures the onely certaine witnesse of the will of God reuealed vnto men which we thinke more reasonable then the Papistes doe whiche denie fathers Councels Traditions yea the authoritie of the holy Scriptures and submit all vnto the iâ—dgement of their Church now when then the controuersie is whether they be the Church of God or of the Deuill whereas the Scriptures are of bothe partes confessed to be the worde of God in generall termes although in comparison of the authoritie of their Church Piggius calleth the holy Scripture a nose of Wax and a dumbe iudge Eccius tearmeth the written gospel a black Gospel and an inkish
diuinitie Hosius sayth that this commaundement of Christe Drinke ye all of this beeing vnderstoode doth appertaine vnto laye men contrary to their Churches determination is the expresse worde of the Deuill And for departing from the faith of the Fathers c. I aunswere it is false there is but one true Faith of all true Christians in al times from which wee will neuer departe although wee haue departed from some erroneous opinions of some fathers which because they are contrary to the woorde of God by hearing whereof Faith commeth they deserue not the name of Faith Finally whereas hee sayth the authoritie of the Church is the onely witnesse of all canonicall Scriptures it is vntrue For although he should meane not the popish Sinagogue butthe true catholike church of Christ yet is it not the onely witnesse of the Scriptures For euen the Iewish Synagogue is witnesse of the olde testament and many sectes of heresies of all the scripture beside that the spirit of God is the chiefe and principall witnes of all which speaketh so euidently in allthe canonical scripture that if all mē on earth should refuse to giue credite vnto them yet his maiestie alone is sufficient to get credite vnto them especially with all those whome he teacheth inwardly in heart as he speaketh sensibly to their eares The last argument is That in place of all Religion and goodnes which they haue remoued deuising a new Gospel of their foresaid onely vaine fayth which teacheth all sinnes all heresies to presume of saluation What can bee more impudent or false then this slaunder seeing God and the worlde knoweth that wee teach none other Faith but the fayth of the Gospell which worketh by loue and promiseth remission of sinnes and saluation to none but such as earnestly repent and are willing to remoue all heresie and to imbrace all true Christian Religion and goodnesse God be praysed A DISCOVERY OF THE DAVNGEROVS ROCKE OF THE POPISH CHVRCH lately commended by Nicholas Sanders D. in diuinitie at which the Catholike Church of Christ hath bene in perill of shipwracke these many hundreth yeares By W. Fulke D. in diuinitie THE eternal rocke of the vniuersal Church Christ was the rocke an other foundation no man is able to put 1. Cor. 3. 10. The temporall rocke of the Militant Church Thou art Peter vpon this rocke I will build my Church Mat. 16. SPaule speaketh manifestly 1. Cor. 3. of building of the Church Militant and Christ Mat. 16. speaketh of an eternall rocke against the which the gates of hell shall not preuayle Therefore your distinction of eternall and temporall vniuersall and militant which is the foundation of all your rotten rocke is an impudent and blasphemous falshood Of the continuance of your temporall rocke it is in vaine to contende when your rocke is nothing els but an heape of sande and dunge whereon your popishe Church is builded To the right worshipfull M. Doctor Parker bearing the Saunder name of the Archbishop of Canterbury and to all other Protestants in the Realme of England Nicolas Sander wisheth perfect faith and charitie in our Lorde declaring in this preface that the Catholikes whome they call Papistes doe passe the Protestants in all maner of signes or markes of Christes true Church Concerning the omission of titles accustomed to be giuen to the Archbishop of Canterbury for which you excuse your selfe I thinke M. D. Parker while he liued did not much esteeme them giuen to him by any man and least of all looked to receyue them at suche mens handes as you are but touching the religion church whereof he was a minister I will aunswer you in his behalfe and of all other ministers and members thereof that no excuse will serue you vpon so slender reasons as you bringe to condemne the same of schisme and heresie nor to defend that Synagogue of Satan wherof you professe your selfe to be a Champion to be the vndefiled Church and spouse of Christ. For thinke you M. Sanders that we wil more mislike the Church of Christ persecuted by the hypocriticall crueltie of Antichrist for the space of 5. or 6. hundreth yeares before our age then we do the same persecuted by the furious rage of Heathenish tyrantes for 300. yeares after the first planting of the same amonge the Gentills And thinke you if we are now to learne that all that glory and bright shining of Christes Church promised by the Prophets is spirituall and not carnall heauenly and not earthly eternal not transitory Or that we know not your synagogue to be the very contrary kingdome and sea of Antichrist euen by that outward glory and glistering pompe of open shewe that you boast of according to the prophecy of Christ in the reuelation Apoc. 13. 17. And as for the citie built vpon an hill whereof you haue neuer doone babling by the playne context of the Gospel is not the whole Church but euery true pastor and minister thereof who are also the light of the worlde the salt of the earth and a candle set on a candlesticke to giue light not hiden vnder a bushell to be vnprofitable Mat. 5. And Christ hath alwayes bene with his Church although the Church of Rome be departed from him and he both liueth raigneth for euer ouer the house of Iacob though he be persecuted in his mēbers by the whore of Babylon and his name is great amonge the Gentilles from the Sunne rising to the going downe thereof notwithstanding that all nations haue dronke of the cuppe of her fornications The prophecyes of Gods spirit doe not one of them ouerthrow the other but the one sheweth how the other is to be vnderstanded And whereas you say our Church hath bene vnder a bushell before these fiftie yeares because no historie maketh mention of any congregation professing our faith in any townes or places of diuers cōtryes at once I aunswer this is as true as all your doctrine beside For all auncient histories that write of the state of the primitiue Church make mention of the same faith which we professe And although towarde the reuelation of Antichrist the puritie of the faith beganne to be polluted yet the substance thereof continued vntill by Antichrist that great defection apostasie was made wherof the Apostle prophecyeth 2. Thess. 2. 3. And yet euen in the tyme of that a postasie many histories make mention of the continuance of our faith and Church in diuers contryes in Europe namely England Fraunce Italy or although vnder cruell persecution and tyranny beside great nations of the East which neuer submitted them selues to the Church of Rome and yet retayned the substance of Christian faith and profession though not without particular errors and superstition Wherefore although they that were blind or farre of from the Church of Christ could not see her glory although she had bene set vpon neuer so high an hill no more then a citie built vpon the Alpes can
Iannes and Iambres and shalbe wrought by Antichrist not able to abide the triall so say I of all Popish miracles either they are fayned or â—ls they are counterfaited or if any wonderous thing be done it is according to the working of Satan as the Apostle teacheth vs. 2. Thess. 2. So did Marcus the hereticke make straunge appearaunces in the sacrement of Christes blood as witnesseth Iren. cus lib. 1. cap. 9. Tertullian affirmeth the holy Ghost the comforter to be in the Mâ—Ì„tanistes by acknowledging of the promised graces lib de amma cap. de inferis Where also he maketh mention of prayer for the dead confirmed by a miracle among the Montanists Augustine speaketh of Paulus Donatus that wrought miracles to confirme the heresie of the Donatistes de vnitat eccles Sozâ—menus lib. 1. cap. 14 reporteth that Eutychianus a Nouatian heretike was notable in working of miracles Wherfore if the fables written of Frauncis Dominike Becket c. were true yet are not they by such miracles proued true preachers But S. Bernard was of our religion sayth Bristow In deede he maintained many of your opinions yet not all nor the chiefest for he beleued that a man might be saued sâ—la fide by faith only Ep. 77. But he was an enemy to the Henricians which burned images destroyed Churches and were against all such pointes of Poperie as the title mentioneth and these heretikes he ouercame not only by preaching but by miracles sayth Bristow as he testifieth himselfe Ep. 241. The truth saith he was made manifest non sâ—lum in sermone sed etiam in virtute not only by preaching but also by working as doth Bristow translate wheras he should say not only by speech but also by power so that of miracle there is no mentioÌ„ Yet Godfrie the Monke that was his discisciple writteth of miracles wrought by breade sanctified with the signe of the crosse c But Godfries writing we holde for no Gospell Neither know we the contrarie but some Godfâ—ie Gods foe which hued long after Bernarde might fayne those bookes in the name of one of his disciples that liued in his time for the number of miracles rehearsed in them fine passe the number of the miracles recorded by the Euangelists of our Sauiour Christ. And that you may know from what spirite those bookes proceeded you shall vnderstand that the same Godfrie lib. 1. cap. 3. extolleth the wisedom of Barnard aboue all the Scriptures Vicbatur sanè Scripturis tam liberâ—è commodeque vâ— non tam sequi illas quam praecedere crederetur ducere ipse quô vellet auctorem earum ducem spiritum sequens He vsed in deede the Scriptures so freely and fitly that he might be thought not so much to follow them as to go before them to lead them whither he would following the spirite the autor of them as a guide Againe he sayth of him Nam confessus est aliquando sibi meditanti veloraÌ„ti sacram omnem velut subse positam expositanâ— apparuisse Scripturam For he confessed sometimes while he studied or prayed that all the holy Scripture appeared to him as placed vnder him and expounded But Bernard him selfe as appeareth by his wrytings abhorred from that blasphemous confession Againe those epitaphes which were written at his buriall commende Bernard highly for his learning and vertue but of miracles they speake not which they would not haue omitted if they had bene so many as this Godfrie writeth The excommunication of Pius quintus we feare no more then we beleue his miracle howe soeuer that pageant was deuised which coÌ„meth too late to perswade vs that the Pope can worke miracles For it had bene more in season for Leo the 10 or Clemens the seuenth if they or any of these had receaued such power to haue shewed it in generall councell or assembly of the states against Luther and his followers then now that Antichrist is in so great part consumed by the spirite of the Lords mouth to thinke to establish his throne by lying signes and wonders which fewe of the Papistes doe in their consciences thinke to be other then counterfaited and forged The 8. motiue is the 12. demaund Visions a marke of true doctrine and Doctors Christ to be beleued for visions S. Augustine was of our religion and brought thereto by God Beleuing the reall presens of Christ in the sacrament of the altare which is to be worshipped with religion saying masse for the dead Prayer for the dead vsed alwayes S. Gregory was of our religion Masse sayd euery day Prayer for the dead coÌ„firmed by a vision seruing for our religion prophecies for our religion VVhy Protestants deny not all the Scriptures Visions for our religion The communion booke burned in a vision The communion in a vision receaued by a blacke dogge The seruice of Protestantes to be refrained S. Cyprian of our religion Of visions we haue the same rule that of miracles such as are of God sâ—rue to coÌ„firme that doctrine which is deliuered in the holy Scriptures such were the visions shewed vnto the Apostles and holy men But if any vision seemed to bringe in any doctrine that was not conâ—eyned in the Scriptures both the vision was to be knowen for a deuilâ—h illusion and the dreamer of that vision commaunded to be slayne But how will Bristâ—w proue that S. Augustine was of his religion euen by that wise argument that he â—seth so often because he held some one error common with them although he were contrary to them in the whole substance of religion For thus he reasoneth S. Augustine was of the same religion that his mothâ—r Monica was who saw in a vision that he should be conuerted to the Catholike faith when he was a Manichee But Monica was of our religion because â—he beleued the reall prefence and worshipped so that blessed saâ—rament with religion and making of it God him selfe But how proueth he that she so beleued and worshipped She knew sayth he that from the alâ—ar was minisâ—â—ed dispensed victima sancta c. that holy sacrifice wher by was stricken out that hand writing that was againâ— vs. Au. lib. cont 9. â—ap 13. A straunge conclusion She acknowledged the ministration of the sacrament to be a dispensation or communication of the sacrifice of Christs death which euery Protestant doth therefore she beleued the reall presence But how did she worship the sacrament and make God him selfe of it Mary S. Augustine sayth Ad vnâ—m c. To the sacrameÌ„s of whiâ—h our price thy handmay de â—ved her soule with the bonde of faith What word is here of worshipping or making the sacrament God him selfe Yes sayth Bristow for Augustine sayth in other places we must tye our soules to God alone whereof religion is so named wherefore she tying her soule to the sactament maketh the sacrament God him selfe A substantiall reason I promise you by which you may as wel prouâ— that she worshipped baptisme and
other Empire by the Pope was erected in Germanye whereof litle beside a name remayneth at this day the Pope clayming authoritie of both the swordes and he that is the Emperour in title if he haue no landes of his owne inheritance scarse equall with a Duke by dominion of his Empire The fourth argument is that the deedes doctrine of Antichrist against Christ must be open and without all dissimulation because Saint Paule maketh a difference betwene the mysterye of iniquitie and the open shewing of Antichrist I aunswer they are open to all faithfull Christians although they be hidde from such as be deceiued by Antichrist Here M. Sander aunswereth to that which he supposeth might be obiected that some gloses of y e canon law call the Pope God or make him equall with Christ yea they call him God aboue all Gods but he thinketh to auoyd it by saying they call him not God by nature but by office vnder Christ where they say he is equall with Christ. This blaâ—phemy will not so easily be excused Nether is it to be thought that any man will euer cal him selfe God by nature But to omitte these flattering gloses of the canon lawe doth not the Pope exalt him self aboue all that is called God and worshipped as God When he commaundeth to abstayne from meates and mariage whereof God hath created the one and instituted the other as good and holy for greater goodnes and holines then God created or instituted in them Doth he not exalt him selfe aboue God the redeemer when he affirmeth his redeÌ„ption to be ether onely from sinnes committed before baptisme â—or onely from the guilt of sin whereas his popish pardons can absolue from both Doth he not extoll him selfe aboue God the holy Ghost when he taketh vpon him to sanctifie the creatures of the world otherwise then God hath sanctified them to apply the merits of Christ otherwise then Gods holy spirite worketh application by faith c. The 5. argument is that Antichrist should be receyued moste speciallye of the Iewes of which hee bringeth the opinion of diuerse olde writers but because the Scripture sayth no such thinge but contrary that he shall sit in the Church of God We deny the antecedent or proposition of this argument But M. S. alledgeth the saying of Christ Ioan. 5 I came in my fathers name and ye haue not receyued me if another come in his owne name ye wil receyue him This other man sayth M. S. is Antichrist and so expounded by the auncient fathers I aunswer they haue no ground of this exposition For Theudas the Egyptian Cocabas and such like deceyued the Iewes in their owne name yet none of them was this Antichrist The 6. argument is that Antichrist according to the prophecy of Daniel cap. 7. the interpretation of Hierom shal subdue 3. kings the kings of Egypt Africa and Ethiopia which seeing the Pope hath not done he is not Antichrist I aunswer Nether Hierom nor any Ecclesiastical writer whom he followeth hath any directition out of the Scripture for this interpretation wherefore it is more like that the Emperour is the litle horne which first diminishing as it were a thirde parte of the strength of the fourth beast at length began vtterly to oppresse destroy it I meane y e coÌ„mon welth of Rome The 7. reason is Antichrist shal preuaile in his raigne but 3. yeares an halfe Dan 7. which time the Apocalâ—se calleth 42. monethes I aunswer this tyme must not be limited by measure of man but as God hath appoynted it Daniell nameth no yeres but a tyme tymes halfe a tyme. And Hierom in his accompt of 1293 daies differeth from S. Iohn Apoc. 12. 6. who setteth them downe 1260. dayes The 8. reason is that Helias shall come at the tyme of Antichrist as Hippolitus Augustine Hierom Theodoret teach who is not yet come although the Pope haue long florished I aunswer The Scripture speaketh of no comming of Helias but of Christes two witnesses which haue neuer failed in the greatest heate of the popish tyranny Apoc. 11. The 9. reason is that Antichrist shall be of the try be of Dan by the â—â—inion of Irenaeus Hippolitus Theodoretus and Gregory whereas the Popes are of no such â—ribe I aunswer the Scripture hath not reuâ—aled any such matter nether doth Irenaeus rest vpon that opinion but iudgeth he may well be the king of the Romane Empire saying very wisely Certius â—rgo sine periculo est sustinâ—re adâ—â—pletionem prophetiae quaâ— suspâ—carâ— c. Therefore it is more certayne and without daunger to tary the fulfilling of the prophecy then to surmise c. Againe if this opinion should be true he shoulde not rise out of the Romane Empire as all olde writers haue consenced he must according to the prophecye The 10. argument is that Antichrist shall not come before the later ende of the world as August ne and Theodoretus iudged but Gregory seeing the ambition of Iohn of Constantinople affirmed that the tyme of the reuelation of Antichrist was euen at hand and that the same Iohn was the forerunner of Antichrist and Antichrist should shortly be reucaled an army of Priests should waite vpon him Nowe seeing he whosoeuer tooke that which Iohn refused by Gregories iudgement should be Antichrist and it is certayne that Pope Boniface the 3. soone after the death of Gregory and his successors vsurped not onely that but more also it is certayne by Gregoryes prophecye that the Pope is Antichrist Who being within the 600. yeares aunswereth to M. Sanders fonde chalenge And although none within that compasse had pointed out the see of Rome yet the fulfilling of the prophecye in the later tymes did sufficiently declare who it should be And most of the auncient writers name Rome to be the see of Antichrist Although they could not foresee that the Bishoprike of that see should degenerate into the tyrannye of Antichrist M. Sander aunswereth that Tertullian and Hierom call Rome Babylon because of the confusion of tongues of diâ—ersenations that hauÌ„ted thether in tyme of the Emperours And the Rome was full of Id â—any and did perseâ—ute the Sainctes and namely more tâ—â—n 30 Bishops of Rome The reason of tongnes is very absurd and not giuen by any of those writers As for Idolatrie and persecuting of Sainctes although it might be sayd in tyme of Irenaeus and Tertullian yet could it not be sayd in the dayes of Hierom Augustine Ambrose Primasius and a number that liued in time of the Christian Emperours And whereas Hierom ad Algasiam expoundeth the name of blasphemye written in the foreheade of the purple harlet to be Rome euerlasting it agreeth very well vnto the see of the Popedom which they boast to be eternall although the Empire of Rome shall be cleane taken away For M. Sander him selfe liketh well the title giuen by Martianus and Valentinianus to Leo whome they call Bishop of the euerlasting citie of Rome