Antichrist the Pope of Rome, Part 2 · Chapter 8
CHAP. 8. Touching the title of the Ʋicar of Chriſt.
1. THe title of Chriſts Vicar vponupon earth, agreeth well vntounto the name and nature of Antichriſt: for the name Antichriſt, ſignifieth not onelyonly an oppoſite, but alſo a ſubſtitute vntounto Chriſt, as hath bene declared before: to ſignifie that Antichriſt ſhould be in name and pretence a friend vntounto Chriſt, but indeed an enemy, and therefore an hypocrite, hauing hornes like a Lambe, but ſpeaking like the Dragon. And it muſt needs be ſo: for firſt, where mention is made in holy Scripture of the Antichriſtian Apoſtacy, there is alſo remembred the hypocriſie of the Apoſtates, as 1. Tim. 4.1.2. where the Authors of the Apoſtacy are ſaid to ſpeake lyes through hypocriſie: So 2. Tim. 3.5. and 2. Pet. 2.1.2.3. and S. Paul. 2. Theſſ. 2.3.7. calleth Antichriſtianiſme not onelyonly an Apoſtacy, but alſo a myſtery of iniquity: which he would neuer hauehave done, if Antichriſt ſhould hauehave bene a profeſt enemy vntounto Chriſt. Secondly, to oppugne Chriſt by open force, and to ſeeke to roote out the Chriſtian name, is directly contrary to all thoſe conditions whereby Antichriſt is deſcribed by the holy Ghoſt: as that he ſhould be a teacher of lyes through hypocriſie, and that he ſhould ſit in the Temple of God, that is, the Church, that his impiety is myſticall, that is, palliated with the name of piety, as their owne gloſſe ſpeaketh on 2. Theſſ. 2. and that the cup wherewith the Whore of Babylon doth make drunke the inhabitants of the earth, is of gold, faire and ſpecious to ſight, and the liquor in it wine, which is pleaſant to taſt; but vnderunder both, lyeth and is mixed moſt deadly poyſon: all which doth plainly ſhew that Antichriſt cannot be an open Aduerſary. And laſtly, ſeeing his very drift and ayme is, to ſeduce and deceiue the world, for which cauſe he is ſaid to come with the efficacy of deceite; it is not likely that he ſhould be ſo ſimple as to profeſſe himſelfe Chriſts enemy in plaine words, for who would not then beware of him? So that as it is vſuall with a Traytor to pretend the name and authority of the King to draw the ſubiects to his part: ſo doth Antichriſt, vnderunder pretence of Chriſts name and authority, draw the world into manifeſt rebellion againſt Chriſt. Now the Pope doth manifeſtly declare himſelfe to be Antichriſt, as by other markes and qualities, ſo eſpecially by this, in that he aſſumeth to himſelfe the title of the Vicar of Chriſt, and vnderunder that colour ſecretly oppoſeth Chriſt and his Church. For, I pray you, what meaneth this title but one of theſe two things, to wit, either that Chriſt hath diſcharged himſelfe of his office, and committed it to another; or that he hath need of a Vicar to ſupply his roome, himſelfe being vnſufficient thereunto? And if they ſay that it is neither through negligence, nor impotency, but rather as a meanes which he hath ordained by his prouidence to gouerne his Church on earth: I would then aske them, where is this commiſſion, and when was this authority giuen vntounto him? Sure it cannot be, being a matter of ſo great a moment, but it muſt be expreſſed in wortis: eſpecially ſeeing the Spirit of God is the great and generall Vicar of Chriſt on earth, and the Miniſters are appointed as the meanes to bring men to heauen, and Kings and Princes are in their dominions his Vicegerents and Lieutenants, for the outward gouernment of the Church. And indeed if we conſider a little neerely the Offices of our Lord Ieſus Chriſt, to wit, his Prophecy, Prieſthood, and Regality, we ſhall finde, that this vſurping Vicar hath rauiſhed them all into his hands, and depriued Chriſt thereof, as ſhall appeare in the diſcourſe following.
2. The Propheticall Office of Chriſt, is taken from him by the Pope many waies, eſpecially by theſe doctrines that follow: Namely, that the holy Scripture is inſufficient and vnperfect of it ſelfe, and that this imperfection muſt be ſupplyed by the helpe of traditions: for the Pope ſcorning to be encloſed within the bands of holy Scripture, hath taken vntounto himſelfe authority to adde thereunto what he pleaſeth, to cut off what he lifteth, to change it into what faſhion he will, and to interpret it at his pleaſure. In ſuch ſort, that whatſoeuer he either forbiddeth,Benedict de Benedict. praeat an Antith. ont. Whitak. or commandeth, he cannot be accuſed of errour, or contradiction to the holy Scripture; ſeeing he hath the interpretation and expoſition thereof in his owne breſt, as being a man diuinely choſen, to diſcerne truth from falſhood, to decide the controuerſies of the Church, to reſolue doubtfull queſtions, to determine articles not determined, and to ordaine a Symbole of the faith, as ſpeaketh one of their owne ſide. Now what doe all theſe things elſe import, but a derogation from Chriſts propheticall Office,Mat. 23.…. Iohn. 17.8. Mat. 17.5. who is our onelyonly Maiſter and Doctor, who hath giuen vntounto vsus the word, which the Father gaue vntounto him, and concerning whom, the Father ſpeaketh from heauen, Heare him. But their oppoſition vntounto this Office of Chriſt, is more groſſe, in that they preferre their vulgar edition of the Bible, before the Hebrew and the Greeke, which was the immediate dialects of the holy Ghoſt. For the Councill of Trent ordained,Concil. Trident Seſſ. 4. that this ancient Latine verſion, ſhould bee held Authenticall in all publike Lectures, Diſputations, Sermons, and Expoſitions, and that none ſhould dare to reiect it vponupon any pretence whatſoeuer.Praefat. Sixti. 5. prafix biblis ſuis. And yet Pope Sixtus the fift, cauſing it to be reimprinted in the Vaticane, and corrected, enforceth it vponupon the Church as the onelyonly Authenticall tranſlation ordained by the Councill: as if a thing corrected might be the ſame as it was before the correction: Yea Bellarmine with the reſt of the crew, accuſe the Greeke and Hebrew of many corruptions, which they ſay are not found in the vulgar Latine: whereas notwithſtanding, for one corruption which they would faine faſten vponupon them, there are to be found twenty in this, and that by confeſſion of many learned of their owne ſide. And that which is worſe,Lyndan de optim…gen. Iuterpret. lib. 3. ſo impudent is one of their Biſhops, that ſetting forth the Bible in diuers languages he placeth the vulgar Latine, betwixt the Hebrew and the Greeke, As Chriſt betwixt two theeues, as blaſphemouſly he ſpeaketh. Now it is to be noted, that notwithſtanding the decree of the Councill, and the ordinance of Pope Sixtus; yet Clement the ninth in the yeere 1592. in the firſt of his Pontificy, cauſed the ſame to bee reprinted againe in the Vaticane after another edition, giuing vntounto it the ſame authority, which Sixtus had done vntounto his: where we may behold a Pope oppoſed to a Pope, a Pope that cannot erre, to a Pope that cannot erre: and yet they contradict and enterferre with each other after a ſtrange manner: for that which Sixtus affirmeth, Clement denyeth; that which Clement affirmeth, Sixtus denyeth; the one breatheth hot, the other cold; the one the truth, the other falſhood; the one diminiſheth, the other augmenteth; and in a word, diſplay to the world a ſpectacle of groſſe and ridiculous contradictions of Romane Popes. A full view whereof, he that is deſirous to take, let him read an entire booke of our Countryman Doctor Iames, about this ſubiect. Now iudge,Bellum papale. Tho. Iames. what aſſurance a faithfull preacher or expoſitor of the word of God can hauehave, by reſting himſelfe vponupon this verſion ſo Authenticall by the Councill of Trent, conſidering the diſcordance that is in the editions of theſe two Popes. For if the one could iudge that the other had erred in many places, why might he not alſo erre in many others vnobſerued? And if this might happen to one Pope, why may it not be ſuſpected of another? If to Sixtus, why not to Clement? If (as they ſay) Pope Sixtus wrought his worke after dinner, who can aſſure vsus that Pope Clement might not alſo ſlumber before dinner? But to paſſe from this, and omit many other doctrines of theirs, which are flat oppoſite to the Propheticall Office of Chriſt; I conclude with a moſt audacious and preſumptuous practiſe tending to the ſame, and namely, a peremptory decree, that all the ordinances of the Apoſtolike (that is Romane) Sea, muſt be receiued as if they were confirmed by the diuine voyce of S. Peter himſelfe,Diſt. 19. cap. ſic omnes. and that what Kings, or Biſhops, or Potentates ſoeuer, ſhall violate or ſuffer to be violated, the decrees of the Romane Biſhops, ſhall incurre the execreable Anathema, as a preuaricator of the Catholike faith. And yet the Pope himſelfe muſt not be ſubiect to theſe thrice ſacred Canons, as Gratian moſt philoſophically diſcouereth.Cauſa. 25. q. 2. c…deo perm. For as Chriſt (ſaith he) who was the Law-giuer, accompliſhed the ſame in his fleſh, being Circumciſed the eight day, and preſented in the Temple the fortieth with Sacrifices according to the preſcript of the Law; yet afterward to ſhew that he was the Lord of the Law, he healed a Leper by his touch, contrary to the letter of the Law. So the Biſhops of the Soueraigne ſeate, giuegive reuerence to the Canons, made either by themſelues, or by others vnderunder their authority, and in humility obſerue them for example ſake vntounto others: yet neuertheleſſe ſometimes, either by commanding, or decreeing, abrogating, or altering, they ſhew themſelues, Lords of the Decrees and Canons: thus he. By which we may ſee, how the Pope vſurpeth the very authority and power of Chriſt himſelfe, to wit, not to be ſubiect to his owne Lawes, but to be the onelyonly abſolute Prophet, Maſter, and Teacher of the world: to teach all, and not to be taught of any; to giuegive Lawes to all, and not to take Lawes from any; to iudge all, and not to be iudged of any; and laſtly, not to erre, as all others may doe beſides himſelfe.
3. Touching his Kingly Office, doe they not in like manner rauiſh that from him, when they aſſume to themſelues thoſe very titles, and that ſame power which appertaineth vntounto Chriſt? It is a Decree of a Councill held at Rome vnderunder Gregory the ſeuenth, in the yeere 1057. That there is but one name in the vvorld, to wit, of the Pope, and that this name ought onelyonly to bee named in the Churches. What is this but to rob Chriſt of that honour which the Scripture aſcribeth and appropriateth onelyonly to his name, Acts. 4.12? Againe, the Pope intitleth himſelfe the Head and Husband of the Church, both which are the proper titles of our Sauiour Chriſt by their owne confeſſion: what then? will they make the Church a monſter with two heads, and an adultereſſe with two huſbands? For Chriſt muſt be one head and huſband and the Pope will be another, and ſo there muſt be two of each: which howſoeuer it may bee borne withall in the title [Head,] yet it cannot be in endured the title [Husband:] for iealouſie will not ſuffer an husband to admit of a Vicar or ſubſtitute in his office of an husband; it cannot abide that the wiues louelove ſhould be wooed, much more drawn away by another: and therefore it is moſt abſurd to dreame of a miniſteriall husband, as they doe of a miniſteriall head. The Pope can in no ſenſe be the husband of the Church, but in that he wooeth the Church, which is Chriſts ſpouſe, from her owne husband to himſelfe, muſt needs be an Adulterer and not a husband. As for the title [Head,] I confeſſe that one may be ſaid to hauehave diuers heads in different reſpects, but not of the ſame order and kinde: for beſide the the naturall head which eueryevery man hath, he hath alſo a ſpirituall head which is God, and a politicke head which is the ſoueraigne Magiſtrate: but there is nothing in the world that can hauehave two heads of the ſame reſpect and ranke, but is a monſter; and ſo is the Church, if it hauehave both Chriſt and the Pope: for their headſhip is of one and the ſame kinde, to wit, ſpirituall as cannot be denyed. I know their euaſion, which is, that Chriſt is the principall head of the Church, and the Pope onelyonly the miniſteriall: but this is an idle and vaine diſtinction: for beſides that, it hath no foundation in holy Scripture, I demand, in what reſpect is the Pope the miniſteriall head? Sure it muſt needs bee either in reſpect of Chriſt, or of the Church: but in reſpect of the Church it cannot be, becauſe to be the miniſteriall head in reſpect of the Church, is to ſerue the Church, now to ſerue and yet to be the head, are things ſo oppoſite, that they can no more agree together, then in the body to be a member, and to be the head: for the prerogatiue of a head is not to ſerue and miniſter, but to command and gouerne: ſo that if the Pope be the head of the Church, he cannot be the miniſter of the Church, and if he be the miniſter, he cannot be the head. Neither can he bee ſo called in reſpect of Chriſt, becauſe then it would follow, that holding the roome and place of Chriſt, he ſhould be a head of the ſame kinde and order, and conſequently the Church ſhould hauehave two heads, and ſo be a monſter. As therefore he that ſhould challenge himſelfe to bee a miniſteriall huſband to another mans wife, is no better then an Adulterer: ſo the Pope challenging to be the miniſteriall head of the Church, is no better then an vſurper. And that we may bee fully reſolued in this point, obſerue laſtly how they attribute to the Pope, and the Pope to himſelfe, all that euer appertaineth to the Kingdome of Chriſt. Thus Iohn the 22. ſaith in his Extrauagant, Extrau. n… ſede vacante, c Si fratrem.that God had committed vntounto him the rights both of the Celeſtiall and Terreſtriall Empire. Antonius Puccius in his Oration which he made at the ninth Seſſion of the Councill of Laterane, Concil. Lateran. ſeſſ 9.ſaith; that that prophecy in the 72. Pſalme, was fulfilled in Pope Leo the tenth, All the Kings of the earth ſhall worſhip him, and all Nations ſhall ſerue him; and a little after, the ſame flatterer cryeth thus out, All Chriſtian Princes know, that to thee alone is giuen by the Lord, all power both in heauen and earth. And in the tenth Seſſion of the ſame Councill, an Archbiſhop thus ſecondeth him: Take therefore vntounto thee the two edged ſword, ſharpened by the power of God, and bid, command, enioyne, and binde Kings with the cordes of the great Kings greatneſſe, and Nobles with the iron fetters of cenſures, for to thee is giuen all power, &c. And in the Oration he ſaith,Ibid. ſeſſ. 10. that All power aboue all powers as well of heauen, Seſſ. 6.as of earth, is giuen to thee. So that it is no maruaile that if in another Oration of the ſame Councill of Laterane, the fore-named Pope Leo the tenth is called, the Lyon of the tribe of Iuda, the roote of Dauid, the ſauiour and deliuerer. So we read in the bookes of the Ceremonies of the Church of Rome, Lib. 1. Ceremon. ſect. 7.that the ſword which the Pope halloweth vponupon the night of Chriſts natiuity, denoteth the ſoueraigne power of the Papacy, according as it is written, All power is giuen vntounto me in heauen and earth, and elſewhere; and hee ſhall reigne from Sea to Sea, and from the flood to the ends of the earth. But moſt notorious is that adulatory Encomium of a certaine Biſhop to Pope Paul the ſecond, where he thus mounteth: What may wee thinke of the Soueraigne Biſhop who holdeth the place of the true God on earth, Roderick. Zomorenſ Epiſan ſpecul. vitae human lib. 2. cap. 1.and is eleuated to the fulneſſe of ſtate, to the throne Apoſtolike, and to the top of all dignities? From whom as from a spring, iſſue all riuers, as branches from a tree: who is not onelyonly eſtabliſhed for humane principality but alſo for diuine; not onelyonly to command ouer mortall men, but alſo ouer the Angels; and to iudge not onelyonly the liuing, but euen the dead; and not onelyonly vponupon earth, but alſo in heauen, and to preſide not onelyonly ouer Chriſtians, but alſo ouer Infidels; and to make ſhort, who is ordained of God in his owne place, dignity, iuriſdiction, and vniuerſall power and principality ouer the world. And to this purpoſe he applyeth many texts of holy Scriptures, as ſpoken of him, which belong onelyonly vntounto God: and in concluſion, he preferreth him to ſtammering Moſes (as impudently hee calleth him) and to Aaron, yea to Ieſus Chriſt himſelfe. And yet this man for all his blaſphemies was in great credit with the Pope, and his booke of great authority in the Church of Rome. In fine,Bell de Rom. Pon…, lib. 4. cap. 15. & 16. they attribute vntounto him a power to make new Lawes that binde mens conſciences as well as the Lawes of God, and of Chriſt. So that we may iuſtly conclude, that the Pope pulleth Chriſt from his Royall throne to mount himſelfe thereinto: for if he be the onelyonly one to be named in the Church, where is then the name of Ieſus Chriſt? If he be the Churches Bride-groome, how is Chriſt the ſame? If he be the head of the Church, how is Chriſt the head? If he hauehave all the power in heauen and earth, hath Chriſt any left for him? If he be the iudge of the quicke and the dead, what ſhall Chriſt doe? And if he can make Lawes to binde our conſciences, what need hauehave we of the Lawes of Ieſus Chriſt? And thus the Papall Monarchy is erected in the Church to ouerthrow the Monarchy of Chriſt.
4. The Prieſthood of Chriſt remaineth, which is after the order of Melchizedek, and hath two parts, to wit, the expiation of our ſinnes by an offering of himſelfe on the Croſſe once for euer, whereby he ſatisfied the diuine iuſtice for the ſinnes of all the Elect: and his Interceſſion, whereby we being deliuered from our ſinnes by his ſatisfaction, are made partakers of eternall ſaluation: which two actes as they are inſeparably ioyned together, and hauehave mutuall dependancy vponupon each other; ſo they are vncommunicable to any Creature, and vnimitable by any. Howbeit this ſacred Office with both the parts thereof is taken from Chriſt in the Papacy, and imparted to other things: As firſt, when they deuiſe another Prieſthood, Altar, and Sacrifice, different from thoſe of Ieſus Chriſt, making the world beleeue, that Chriſt is offered eueryevery day, and in all places, in the Maſſe, for obtaining of remiſſion of ſinnes, for the liuing and the dead, contrary to the expreſſe Text of the holy Ghoſt, Heb. 9.26. and 10.10.11.12. and that oftentimes by the hands of a mortall man ſoyled with abominable vices: and in ſtead of Chriſt, offering a peece of bread, to the which they render Diuine honours, as if it were Chriſt himſelfe, by an execrable Idolatry: and inſtead of the Croſſe, ſubſtituting an Altar of ſtone after a Iewiſh and heatheniſh manner: as if Melchizedek was not a type of Chriſts Prieſthood, who notwithſtanding repreſented Chriſt in theſe particulars. Firſt, in that he was both a Prieſt and King together. Secondly, without Father, Mother, or diſcent, hauing neither beginning of daies, nor end of life. And thirdly, in that his Prieſthood was foreign that is, (as the word ſignifieth) vnpaſſable to any other ſucceſſor or Vicar whatſoeuer. For we muſt note, that as Melchizedek is brought in by Moſes as a man fallen from heauen, not declaring either his Father, Mother, or race, not ſucceeding in office to any that went before, not reſigning the ſame to any ſucceſſor or Vicar; ſo our Lord Ieſus Chriſt as hee had no predeceſſor in the office of his Prieſthood, ſo he cannot hauehave any ſucceſſor or Vicar: but as he alone was deſigned by the Father to this office, ſo he alone without any helper, exerciſed the ſame heere on earth, and ſtill exerciſeth it in heauen by his interceſſion for ſinners, alwayes liuing, to the end that by the vertue and force of his Prieſthood and ſacrifice, he might to the full, or to the vttermoſt, ſaue ſuch as come vntounto God by him, as is at large diſcourſed in the ſeuenth Chapter of the Epiſtle to the Hebrewes. Neuertheleſſe, quite contrary the doctrine of the Church of Rome is, that the Pope with all his Biſhops and Prieſts, are Sacrificers after the order of Melchizedek: which if it bee true, how is Chriſts Prieſthood foreign or vntranſitiue, or vnpaſſable? And how is Chriſt onelyonly a Prieſt after the order of Melchizedek, if he hauehave for his companions in office ſo many thouſand of Popiſh ſhauelings? And if the oblation made once by Chriſt on the Croſſe be reiterated eueryevery day in the Maſſe, how can it bee, but that Chriſts ſacrifice was imperfect, ſeeing it ſtood in need of iteration, as the Apoſtle concludeth of the legall ſacrifices in this regard, Heb. 7.27? But not content herewith, they ioyne alſo the ſufferings of the Saints, with this ſacrifice of Chriſt, for the ſatisfaction and expiation of our ſinnes. For they ſay, that the Apoſtles, Martyrs, and other Saints, hauehave for the louelove they bare to God, done more good and ſuffered more euill, then was needfull for the expiation of their owne ſinnes before God, and for the meriting of eternall life: So that of their ſuperabounding merits and ſufferings, ioyned with thoſe of Chriſt, is compoſed that ſuppoſed treaſure of the Church, which the Pope diſpenſeth to the world by his Indulgences: yea, they proceede ſo farre, as to make eueryevery Chriſtian a ſatisfier for himſelfe and his owne ſinnes, by the merit of his good workes, as Faſting, Almes, and other workes of Penance. And that which is yet more, they attribute vntounto dead things, as Agnus d…is, Holy graines, and other traſh, a power of taking away of ſinne, which belongeth onelyonly to Chriſts blood. For ſo one of their Popes, Vrbane the fift commendeth his holy Lambe which hee ſent to the Emper or of Greece, that it hath power to breake and vex ſinne as Chriſts blood: Peccatum frangit (ſaith he) vt Chriſts ſanguis, & angit: and what was this but the picture of a Lambe compoſed of Balſame, pure Wax, and holy Water, as it is deſcribed by the ſame Pope in this Diſticke?
Balſamus, et munda cera, cum chriſmatis vnda
Conficiunt agnum: quod munus do tibi magnum.
Lib. 1. ſa…ra. Ceremon. ſect. 7.But the prayers vſed at the conſecration of this Agnus, are moſt blaſphemous and horrible: for they pray, that by the power of it crimes may be diſſolued, and spots of ſinnes clenſed away, and that pardon and grace may be conferred, and eternall life gained: they compare it with the Paſchall Lambe of the Iewes, by the ſprinkling of whoſe blood they were deliuered in Aegypt from the deſtroying Angell; and to the Lambe of God which taketh away the ſinnes of the world, euen the Sonne of God that was offered on the Croſſe, and aſcribe vntounto it all the vertues and effects of either of theſe, as to deliuer from all manner of danger both body and ſoule, to protect from the deuill and his ſubtleties, and to deface and aboliſh ſin. If this be not to reiect the blood of Chriſt, and the vertue of his ſacrifice, what can be, ſeeing a little peece of Wax is made to hauehave equall vertue and efficacy to them, againſt ſinne and the deuill? And thus they rob Chriſt of the firſt part of his Prieſthood; and doe they leaue him the ſecond to wit, his Interceſſion? No verily he is not ſo much beholding vntounto them; but they make the bleſſed Virgin with the reſt of the Saints and Angels, their interceſſors vntounto God as well as Chriſt, as if he alone were not our ſufficient Mediator, without their aſſiſtance: What ſay I, as well as Chriſt? Nay, more then Chriſt: for their Prayers, and Temples, and Deuotions, are ten times more in honour of the Saints, then of Chriſt, as experience ſheweth, and as hath bene declared before.
5. I know that all their Prayers to the Saints are couered and coloured with the name of Chriſt, and concluded euer with theſe words, By Ieſus Chriſt our Lord: and that all the vertue and power which the Saints hauehave, commeth from Chriſt. But who knoweth not alſo, that the Idolatrous Iewes cloaked their Idolatries vnderunder the name of Iehouah, and thought themſelues vnreprouable when they put his name vponupon their Idols, and in that pretence offered ſacrifice vntounto them? So the Mother of Michah ſaid vntounto him, I hauehave vvholly dedicated the ſiluer to the Lord of my hand for my Sonne, to make a grauen and molten Image: and ſo this miſerable Michah hauing conſecrated his Idoll, and appointed it a Leuite for a Prieſt, ſaid: Now do I know that the Lord vvill doe mee good, ſeeing I hauehave a Leuite to my Prieſt. In like manner the Papiſts excuſe all their Idolatry, which they commit towards the Saints, and the iniury which they doe vntounto Chriſt, with this pretence, that all the vertue which is in them is by ſome ſecret influence deriued from Chriſt: as if it were lawfull for men to adde in matter of Religion whatſoeuer they thinke good, whether Paganiſh Idolatry, or Iewiſh Ceremonies, vnderunder colour, that they draw their effi…acy and vertue from Chriſt: Or that they apply vntounto vsus the efficacy of Chriſts redemption: of which tranſmiſſion of vertue and application the Scripture hath not a word, but referreth vsus vntounto Faith, as the only meanes of applying Chriſt to our ſoules, and the redemption wrought by his blood. And thus vnderunder the title of the Vicar of Chriſt lyoth hid the very poiſon of Antichriſt.