Gods Arrow Against Atheists — Henry Smith

Gods Arrow Against Atheists · Henry Smith

CHAP. V. VVherein is shewed that the Church of Rome is not the true Church of God, nor obserueth the right Religion.

I Am nowe entring into that great controuersie betwéene the Protestantes & the Papistes, whether of them should bée the true Church, and true worshippers of God in Christ: for they both acknowledge God and Christ his son, and all the sacred and canonicall books of the scriptures they confes▪ to come from God, & from his diuine spirit, as indéede they could come from no other. But whiles they both confesse this booke, it is good reason that they shoulde both stand to the arbitrement and iudgement of these bookes, for the trial of the true Church: which if they doo (as indéed they must) this controuersie is at an end and not worthy to be made a question, or to be doubted of: for by the sacred & canonicall writinges it shal by and by be manifest, that the Church of Rome cannot bee the true Church possibly. But first let vsus hear what it saith for it selfe, & what good groundes it hath for the fortification thereof. For if it bee not builded vponupon a good foundation, and vponupon such sure groundes as will holde, the whole building is like to lie in the dust, and to come to ruine.

1 They hold very stiffely (but not so strongly) that the Church of God militant here vponupon earth, is euer visible to the outward eye, and may bee pointed out by the finger at al times, in such sort as that any one may know thither to resort, as to the congregation of Gods people, there to ioine himselfe vntounto them, & to praise and pray vntounto God with them, and to do those things which he requireth at their hands. But al this gain of profit them,Visibilitie …sol. n…len … of the …urch in …tward …, is no … or … ma…e of the tru… Church. nor hurt vsus: for as in the Primitiue Churches persecuted by those tyrannicall & heathen Emperors, there was a Church of God (though not seem of them) who had their meetings & assemblies amongst themselues (though secretly because of their enemies:) so likewise in the dayes of Quéene Marie, as also in all other times of the persecution of our Church by the Romish Bishops and their partakers, our Church no doubt was and might be, and they likewise hauehave their méetinges, and assemblies, though both they and the place of their resort were vnknowne to those their persecutors.

In the time of Dioclesian the Emperour (especially) Christians were so wasted, as to the iudgement of men none were remaining, theyr bookes were burned, the Churches destroyed, and themselues put to death: in the end when this great hauock was made, and crueltie had wasted and destroyed all that could be found, where was then the visible church? It must néedes then bée enforced to hide it selfe, and so it was, and the glorie thereof so eclipsed, that for a w…yl… it shined no where. And therefore the Church is not alwaies visible and seene to the outward eye, nor splendent in the faces and sight of men, & yet a true church notwithstanding, as then it was: for it is the Sum…e though it bee sometimes ouerwhelmed with a cloud, and it is fire still, though it bée sometime raked vp in Embers: and so the true Church is and may bee, although not séene or known to the worlde, yea though it séeme ouerwhelmed with tyrannicall malice, and hide it selfe as though it were cleane extinct.

2 Let them tell mée where the Church was visible, when béeing assembled at Ierusalem,Acts. 8.1. there arose a great persecution against it, insomuch as they were all dispersed and scattered as the Text sheweth? Or let them tell mee where or how the Church was visible, when Christ was smitten, and all the rest were scattered and hid, and concealed themselues:Mar. 12.27 the face of the visible Church was then not in Christ & his Apostles, but in the Iewes among the Scribes & Pharisées: and therefore it visibility bee such a marke of the true Church, then these (who crucified Christ) were the true church, and not Iesus Christ & his Apostles. Which who dare affirme? yea, who will not denie yea, when the shepheard was smitten, and the shéep scattered, and yet a true Church, who can denie b… that a true Church may bée, though it bée not apparantly visible and séene to the world? What should I say more? Doth not S. Iohn in his Reuelation testifie expressely,Reu. 12.6, 7 That the Church of Christ (signified there by a woman) fugit in solitudinem, fled into a desert or wildernes, where shee had a place prepared for her of God, and where she could not for a certaine season bée found of her persecutors? Let them further shew mée how the Church was visibly in the time of Elias the Prophet, when he complained that himselfe was left alone?1. King. 19.11. &c. O Lord (saith he) they hauehave forsaken thy couenant, they hauehave destroyed thine Altar, & slaine thy Prophets with the sword: and I am left alone. Elias did not thinke himselfe to be solus Propheta relictus (as Campion answered in the Tower) I say hee spake not of himselfe onelyonly in that respect: but in this respect, that hée tooke him to bee the onelyonly true worshipper that was left in Israell, which is manifest by the answere which God gaue him: namely, that beside him he had seuen thousand true worshippers yet remaining, which had not bowed their knée to Baall. I demand of the Papists, when Elias knew no other true worshippers of God but himself, how the church was visible, for whither hee should go to finde a true worshipper he knew not. Againe it is written in 2. King. 16. 2. King, 16.that vnderunder the raigne of Achas there was taken a patterne of the Altar of the Idolaters of Damas…us, and that Ʋrias the high Priest remooued the Altar of the Lorde, whereby it appeareth, that the Priesthood was corrupted, the Altar remoued, & consequently the sacrifices ceased, &c. What visibilitie of the true Church could there be in those daies, either of Achas, Manasses, and other kings being Idolaters, when the Temple it selfe (where onelyonly by the law of God, the Iewes were to offer the sacrifices) was polluted and defiled with heathenish Idolatry? What Church or Congregation could any man (in this case) hauehave resorted vntounto to hauehave performed a true and acceptable sacrifice vntounto God in those times, when the Temple of Ierusalem (which was the place to worship at) would admit no true worshippers, but onelyonly Idolaters? It is therefore manifest, that a true Church may be, though they know not a congregation of God to resort to, yea though it bée close and not séene or knowne one to the other, nor yet to the world. And consequently visibility (which the Papists make a marke of the Church) is no perpetuall marke thereof. Yea, if such visibility should be a marke of the true Church, then were the Idolatrous people in the time of Elias, in the time of Achas, Manasses, and many other kings of Israell that were Idolaters, the true Church, who indéede were the false Church: And then were Elias and all other the true worshippers of God, who had in those times no places left to sacrifice in, the false Church, which is absurde. Chrysostom saith,Chrysost. in Mat. 24. that in the times of the abhomination of desolation (spoken of by Christ Iesus in Math. 24.) that is, in the time of wicked heresie which is the armie of Antichrist (as he expoundeth it) Nulla probatio potest esse Christianitatis, neque effugium potest esse Christianorum aliud volentium cognoscere fidei veritatem nis… scripturae diuinae: No proofe can be made of Christianitie, neither can there bee any other refuge for Christians which are desirous to knowe the tru… faith, but onelyonly the diuine Scriptures. And therefore I conclude (which is apparant) that the true Church sometime is in such a state, as that visiblenes cannot discerne or proue it, but only the diuine scriptures must demonstrate & declare it: And consequently, it is demonstratiuely manifest, that it is no true position of the Papists, that the Church of God is alwaies and euermore visible, seene, and splendent, to the outward eye and view of the world. Wherefore the Papists do vsus great iniury, and bewray their owne ignorance, when they would hauehave vsus to shewe our Church in all times & ages (which notwithstanding perhaps may bée done) for our Church was alwaies, though it were not seene or knowne to them, but lay bid and kept it selfe close from their fury and tyranny, as the first and primitiue Churches did from their bloody persecutors. Our Church was then persecuted in those times when it could not be séene, & many then like constant Martyrs, endured the tyranny of that Romish religion, so that some were banished, others fled into other Nations, some indured Martyrdome at home, some other hid themselues, but the whole Church generally was vexed, and oppressed. And therefore when our Church was thus persecuted, it is a good argument (I thinke) to say, Wée had our Church then and alwaies, though a persecuted Church, though a Church chased and pursued, though a Church scattered, though a Church not séene or visible to them, yea, though in it selfe it were inlightened from God many ages together. Namely, till the tyrranny e… Antichrist were ouerpast.

Secondly, Another erronious position, whereby they are miserably deceaued is this: They hold the Church cannot erre:2. Thess. 2, 3, 4. And therefore suppose because the Church of Rome was once the true Church of God, therefore it is so now and euermore. As though there might not be an Apostacie in the Church, which Saint Paul affirmeth there should. Or as though a perticular Church (for the Church of Rome is but a perticular Church) could not erre? Yea, as though general Counsels (which represent the whole Church) could not erre? for so they affirme, but how truely let the world iudge. And if it may be shewed that generall Counsels hauehave erred, or may erre, then they yéeld their cause in this behalfe. I wish they would for their owne sakes: for false Iesuits & Seminaries doo but deceaue themselues & others to their owne confusion in this world, and except they repent in the world to come. That generall Counsels may erre, is manifest by Augustine, who plainly teacheth that only the Scriptures cannot erre, al other writers may erre, Prouinciall Counsels may erre, lastly, hée saith, Concilia quae fiunt ex vniuerso orbe Christiano, August. Tom. 6. li. 2 contra Donatist.priora posterioribus sape emendari; cum aliquo experimento rerum aperitur quod clausum erat, & cognoscitur quod latebat: That generall Councels which are gathered of all the Christian worlde, are often corrected, the former by the latter, when by any triall of things, that is opened which was shut, and that is knowen which was hidden. A generall Councell may be corrected (saith Augustine) Ergo, it may erre. And therfore Augustine speaketh plainly to Maximinian the Bishop of the Arrians,August. contra Maximin. lib. 3. cap. 4 Neither ought I to alledge the Councel of Nice, nor thou the Councel of Arrimine, to take aduantage thereby; for neither am I bound, nor held by the authoritie of this, nor thou of that; Set matter with matter, cause with cause, or reason with reason, trie the matter by the authoritie of Scriptures, not proper witnesses to any of vsus, but indifferent witnesses to vsus both.

In the time of Constantine that Christian Emperour,Theodor. lib. 2. ca. 18. was the first and last Counsell of Nice, wherin according to our Créede was decréed, that Christ was God as well as man. In the time of Constantius (Constantinus sonne) fauouring the errour of the Arrians; it was decréed in the Counsell of Arimine, that Christ was not God but onelyonly man. This Counsell of Arimine did erre, (and that grosely in a matter of faith) Ergo, it is palpable that a generall Counsel may erre, euen in matters of faith.

Againe, generall Counsels hauehave béene contrary one to the other, and that in matters of faith: as the Counsell of Constantinople condemned the setting vp of Images in the Church: and the Counsell of Nice afterward allowed Images. One of their (being contrary) must néeds be errours: Ergo, A generall Counsell may erre.Consil. Tom. 1. de ord. celeb. cons…l.

The generall Counsell confesseth of it selfe that it may erre: For the whole Counsell prayeth in the end of a generall Counsell (in a set forme of praier that i… appointed to bée saide after eueryevery Counsell) namely, that God would Ignorantiae ipsorum parcere, & errori indulgere. Spare their ignorance, and pardon their errour. Ergo, a generall Counsell may erre.

The Pope of Rome (whom the Papists holde for head of their Church) may erre: Ergo, their whole Church may erre.Lib. 2. ad Bonif. contra epist. Pelag. ca. 4 Augustine proueth it erres, Beatae memoria Innocentius Papa, sine baptismo Christi, & sine participatione corporis & sanguinis Christi vitam non babere paruulos docet. Behold Pope Innocentius of blessed memory doth teach that yong childrē cannot be saued, except they receiue the baptisme of Christ, and also the communion of the body and blood of Christ.

But this is taxed for an errour, Ergo the Pope of Rome can erre, and consequently the whole Church vnderunder him, except perchaunce members hauehave a priuiledge aboue the head.Part. 1. distin. 40▪ ca. But what shall I néed to stand hereupon, their owne Cannon law (as is euident in the decrées) doth say expressely, that if the Pope bee found negligent of his owne and his brethrens saluation, yea thogh he lead innumerable people by heaps to the deuill of hell, no mortall man may presume to reproue him: because he himselfe béeing to iudge all, is to bée iudged of none, nisi deprehendatur a fide deuius, except he be found erring from the faith: wherby it appeareth, that they thought hee might erre in matters of faith, or else that exception was put in in vaine. But the Pope is no other than a man, as also all the members of his Church bée, and humanum est errare, all men are subiect to errour. Let eueryevery man take héed how he trusteth the Pope or any man mortall, for it is written Iere. 17. Maledictus homo qui in homine confidit, Cursed is that man that putteth his trust in man. And why? because (as the kingly Prophet Dauid saith Psa. 116.) All men are liers in their wordes, and sinners in their works. But when the doctrine of that man of Rome and of his Church is in diuers things cl…ane contrary to the expresse word of God, who can denie but it is an apparant erring Church?

As when it stablished ignorance to bée the mother of deuotion, which Christ calleth the mother of errour, saying, Yee erre not knowing the Scriptures, Math. 22.…9. Who can chuse but think that it hath no good meaning in it, but purposed onelyonly to build vy the pride of the Pope, of his Cardinals, Bishoppes, Priests, Monkes, and other their ecclesiasticall men. Christ biddeth the people, to search the Scriptures: Iohn. 5.39. …is Antichrist forbiddeth them, saying, it is per…lous, it causeth schismes, sectes, and heresies, as though they were wiser than Christ. Againe, the Apostle Paule commandeth, That the word of God should dwell plenteously in the people, whereby they might teach themselues. Collos. 3.16. But the Pope of Rome and his Church, alloweth not plentif…l knowledge of the word in them, yea ignorance is the knowledge that hee would desire them to hauehave. Who would not iustly suspect such a Church, & such a Religion, yea condemne it, when to maintaine and continue their Church in errours, they would hauehave none of the people to search any scriptures, whereby they might bée discouered. Thus the sillie Papistes (whom I pittie) are lead like blind men they knowe not whither, and with their implicita fides (which is to beléeue (for their part) they know not what) are lamentably seduced. It is good themselues should sée & know what they beléeue, and that their faith and beléefe be right, least at last they be (through euer much trust of their teachers) extremely deceiued. The people of Berca were highly commended, and it is noted to their praise, that they searched the scriptures, to sée whether those thinges were true or no which Paule himselfe teached. Acts 17. For whosoeuer he bee, yea though it were an Angell from heauen, if hée teach matters contrary to the doctrine of the holy & canonical scriptures, we are to held him accursed, yea and accursed againe, as the Apostle of Christ Iesus S. Paule commandeth. Gal. 1.8.9.

Againe, the Church of Rome when it taught and holdeth, that the Scriptures were to bee made vntounto the people or congregation in an vnknowne tongue, what were the people the wiser? Saint Paule would hauehave all thinges owne to ediffyng in the Church. For sayth Saint Paeule, Is qui supplet locum indoctiquomodo dicturus est Amen ad tuam gratiarum actionem, qua… do quidem quid dicas nescit? How shall hee that supplyeth the place of an vnlearned man saye Amen to thy thankes giuing, when hee vnderstandeth not what thou sayest? 1. Corinth. 14. And in that whole Chapter bee vtterly disliketh seruice in an vnknowne tongue. And therefore if the Church of Rome will not confesse their errour heerein, she is past all shame, and hath the impudent and shamelesse face of an harlot.

They hauehave all deuised and defende a place of Purgatorie, wherein all that depart this life bée put, and there punished (béeing a punishing fire) vntill they helpe to fetch them out with theyr Masses, and other their inuentions and deuises: which they wil not do, nor thinke they hauehave reason to doe, except they hauehave good currant coyne for the same.

And therefore it may bee well and iustly called Purgatorie pickepurse: and it is manifestly apparant héereby, that wealth and great riches of the Clergie was the onelyonly marke they ayu…ed at. For it hath no warrant in the Canonicall bookes of the scriptures: yea the Canonicall bookes of the scriptures shew the contrary, and so do the ancient Fathers. Christ in the Gospel, Luk. 16. sheweth only but two places, namely, heauen and hell, saying, that the rich mans soule (which was vnmercifull to Lazarus) went after his death to hell, & there was tormented, & that Lazarus soule (béeing dead) was caried into Abrahams bosom, a place of ioy and comfort. To the Théefe which was executed at the passion and suffering of Christ; and beléeued in him, Christ answered, Hodi… eris mocum in paradiso, This day shalt thou bee with mee in paradise. Luk. 23.43. Which sheweth that the soules of the faithfull neuer come in Purgatorie fire to be boyled and punished, for all their sinne is forgiuen, and consequently the punishment incident to the same is forgiuen also, and their soules passe from death to life and into paradise, a place of comfort, delectablenes, & all swéetnes: namely heauen where Christ is. Verely verely I say vntounto you (saith Christ) he that heareth my word, & beleeueth him that sent me, hath eternall life, and commeth not into condemnation, but passeth from death to life. Iohn. 5.25. What is become then of this Purgatorie▪ Saint Paule sayth, I couet to be dissolued and to be with Christ, Phil. 1.23. shewing thereby, that presently after his dissolution he was to bée with Christ in glorie. For wee know (saith hée) that when this earthly tabernacle of ours is dissolued, wee shall bee a building not made with hands, but eternall in the heauens. 2. Cor. 5.1. Saint Iohn in his Reuelation saith, Blessed are the dead which die in the Lorde, from henceforth they rest from their labours, and their workes followe them. Reu. 14.13. If from the time of their death they hauehave blessednes and rest (as he sheweth) then are they not in any Purgatorie fire to bée scortched and molested. Saint Peter telleth the Saints and children of God, and assureth them of it, That the ende of their faith is the saluation of their soules. 1. Pet. 1.9. If saluation of their soules begin at the end of their faith which lasteth vntounto the end of their life (and no longer for then they hauehave the fruition and possession of that which they beleeue and hope for,Amb. lib. 2▪ de bono mortis. then is it manifest there is no Purgatorie. Ambrose saith, Qui hic non receperit remissionem peccatorum, illic non erit is in coelo: quia remissio peccatorum vita aeterna est: He that heere in this life receiueth not remission of sinnes, shall neuer come in the kingdome of heauen, for life eternall is remission of sinnes. Cyprian saith,Cyprian contra Demet. tract▪ … Quando …stine excessum fuerit, nullus iam locus poenitentiae, nullus satisfactionis effectus: hic vita aut amittitur aut tenetur: hic saluti aeternae cultu Dei & fructu prouidetur. And againe by and by he saith: Tu sub ipso licet exitu & vitae temporalis occasu pro delictis Deum roges, quiverus & vnus est, venia datur confitenti, & credenti indulgentia salutaris, & ad immortalitatem sub ipsa morte transitur. That is: when men are once departed hence, there is then no more place of repentance, no effect of satisfaction: heere life is eyther lost or kept: heere prouision is made for eternall saluation by the worship of God & fruits. And th…refore saith he: Doe thou call vponupon God, though it be at thy last gaspe, and departure of this thy temporall life, but call vponupon that God which is one and true, pardon is giuen thee if thou confesse thy sins, and sauing forgiuenes if thou beleeue: and from death presently thou shalt passe to immortalitie. Ierome saith,Ierom. in Gal. cap. 6. that the time of sowing their sáede for Christians is this present life, & that as soone as this life is ended, they reape euerlasting life.August. li. hypog. 5. Augustine saith, Primum fides catholicorum diuina authoritate regnum esse crescit calorum: secundum gehennam, vbi omnis Apostata, vel a Christi fide alienus, supplicia experitur: Tertium peni…us ignoramus, nec esse in scripturis sanctis reperimus. The first place (saith hee) the faith of Catholickes doth (by diuine authoritie) beleeue to bee the kingdome of heauen: the second, hell: a third place we are vtterly ignorant of, neyther can we find any such in the holy scripturs. And the same Augustine writeth in another place,Aug. Enchir. ad L…rent. cap, 67. That they which beleeue a purgatory fi…e are much deceiued, and that through an humane conceit. How then can the Papistes be the true Catholicks, which beléeue not the faith of the Catholicks, which Augustine doth affirme?

They also hold that a man since the fall of Adam, batl, frée will of himselfe & of his own power to c…me vntounto God, and to do things acceptable & wel pleasing in his sight. Whereas God saith after that time, that the imaginations of mens harts are onelyonly euil eueryevery day. Gen. 6. If they be onelyonly euill, then hauehave they of themselues no affection to goodnes acceptable to him. And Christ saith, no man can come vntounto me, except my Father draw him. Iohn. 6.44.65. If her must bee drawne before he can come, hee hath no procliuitie or willingnes of himself to come. And therfore is it that the Prophet saith, Conuert thou me, and I shall bee conuerted. Ier. 7. shewing that hee hath no power in himselfe to be conuerted. And S. Paule sheweth, that till God giuegive grace, there is none that doth good, no not one. Rom. 3.10. &c. For all the philosophicall vertues & good deeds which men doe before they hauehave faith (which is the gift of God) are sinne, & not acceptable to God. Iohn. 6.29. For the Apostle witnesseth that without faith it is impossible to please God. Heb. 11.6. and that whatsoeuer is not of …aith is sin. Rom. 14.23. Christ himself again saith, that except men be ingraf… into him, they can bring foorth no fruit. Iohn. 15.1.2. &c. Paule often teacheth that wee must be new men, & cast off the olde man. Rom. 1.2.…. And againe hee biddeth to be renewed in the spirit of our minds. 1. Cor. 2.14. And moreouer hee saith, that the naturall man perceiueth not the thinges that are of God, neither can he: for they are spiritually discerned. And againe, that it is God that worketh the wil & the deed. Phil. 2.13. And he plainly confesseth of himselfe, & of all others, that we are not able of our selues so much as to thinke a good thought: and that all our sufficiencie is of God. 2. Cor. 3.5. Which premisses do shew that our vnderstanding is blind, & our will peruerse in any diuine matter, or acceptable seruice vntounto God, till God do enlighten the one, & draw and moue the other vntounto himself. Thus hath God ordered matters, to the end himselfe might hauehave all the glorie ascribed to him, as good reason he should. For what is a man since his fall in Adam, but an abiect and runnaway from God, of himself séeking by-paths & crooked out-waies, leading from God, and from his worship: except he bee assisted from aboue? (which is signified by Adams hiding himselfe from the presence of God after his fall.) And therefore Augustine saith well & truly, Hominem libero arbitrio male vsum, August. ad Arasf. epi… 44. & Ench…r. ad … aur. cap… 30. & lib. … cap. 7. & a… Boni… cap. 8. & 3. & a lib. pas…& se & illud per didisse, That man hauing ill vsed his free will that hee had, hath now both lost himselfe and that. And againe, Liberum arbitrium captiuatum ne quid possit ad iustitiam, that free wl… is taken captiue, that it can do nothing towards righteousnes. And again▪ Hominis non libera, sed a Deo liberata volunt as obsequitur. Not the free will, but the freed will of man, (which is set free by God) doth obey & yeeld obeisance: & again, Liberum non fore quod Des…ratia non liberauerit, that the wil is bound & not free, til God deliuer it and set it at liberty. Cyprian (which S. August. so oft citeth) saith, De nullo gloriandū, &c, many must glory of nothing, Lib. de praede…. sanct. i…m ad Bonifa. lib. 4. in Gen. Homil. 1.bicause nothing is curs, therfore euerie man annihilating his owne power, must learne wholy to depend vponupon God. And Chrisostom saith, that Omnis homo non modo naturaliter peccator sed totus peccatum est. EueryEvery man is not onelyonly sinful naturally, but is altogether sinne. And therefore S. Paule sheweth, that till a man be regenerate or born anew, & vntil he be renewed in the spirit of his mind, he hath in him nothing else but concupiscentias erroris, lustes and affections after errour, Eph. 4.23.24. saying likewise, that by nature wee are the sonnes of wrath, Ephe. 2.…. Which also Christ himselfe testifieth to Nicodemus ▪ saying: that that which is borne of the flesh is flesh, and that which is borne of the spirite is spirit, and that except a man be born anew by that spirite, hee can neuer so much as sée the kingdome of God, Iohn. 3.3. &c. And therefore S. Paule telleth, that there must bée a new creature, whosoeuer wil be in Christ Iesus, and a renewing and Metamorphosis of the minde (he vseth the verie worde) before men can finde out the good and acceptable will of God, and what pleaseth him. Rom. 12.2. I therefore conclude, that the Papistes are farre wide, and knowe not the miserie and thraldome of men whereinto they are fallen by that great sinne an… disobedience of Adam, whilest they stande to defende frée will in naturall men: indéede it appeareth to bée frée and too free vntounto euill, but it is so bound and fast tyed from desire of anie diuine duties, that God must first drawe it out of that seruitude wherein it is, and set it at libertie, and mooue it to come before it will shewe any readines that way. I trust therefore they sée that their Church not onelyonly may erre, but erreth most grossely in many points.

They holde that in the Sacrament of the Lordes Supper, it is lawfull to debar the people of the Cup: And so they vse, which is contrarie to the institution of Christ, Bibite ex hoc omnes, Drinke ye all of this, Math. 26.27. And as well, and by as good authoritie may they take the bread from the people likewise: And it is contrarie to the expresse doctrine of Saint Paul, 1. Cor. 11.23.28. (who as himselfe testifieth, deliuered the Institution of Christ) for he saith, Let a man examine himselfe, Et sic edat, & bibat, And so let him eate of this Bread, and drinke of this Cup. So that he must drinke as well as he must eate. And that the people should bée pertakers, and receiue in both kindes, was obserued many hundred yeares in the Church after Christ. Insomuch, as Pope Gelasius decréed, that all they should be excommunicate,C. comperimus de confera distinct. which would receaue but in one kinde. But Rome that now is, is not Rome that then was, but with her Councell of Constance, is not ashamed to go against all Antiquitie, and all Diuinitie.

But they holde (which is a maruellous grosse errour also) Transubstantion in the Sacrament, namely, that after the words of Consecration, the Breade and Wine are changed into the very substance of the Body and Blood of Christ: And this they woulde séeme to ground vppon these wordes, Hoc est Corpus m…um, This is my Bodie, Math. 26.26. which they will hauehave to bée expounded literally. But why then doo they not expound the other wordes of Christ literally also, concerning the Cup: For the Text saith, in the 27. & 28. verses, That he tooke the Cup, &c. and said, This is my blood. I am sure they will not say, that the cup was the blood of Christ (as the words bée) but they will graunt a figure in those wordes: namely, Contineus pro continent…, that by the cup is meant the wine in it. If then they wil admit a figure in this, why may there not bee a figure in the other? namely fignatum pro figno, that these wordes, This is my body, should bee vnderstood thus: This bread is a signe of my body (which was broken for you.) If wée looke into the olde Sacramantes of the Iewes, namely, Circumcision, and the Paschall lambe, we… shall find the phrase of spéech obserued. For Circumcision was called the Lords couenant, when indéed it was not the couenant (as all men doo knowe) but a signe and seale of the couenant: for the couenant was this to Abraham, Ero Deus tuus, & seminis tui, &c. I will bee thy God, and the God of thy seede, &c. Gen. 17. Rom. 4.11. So likewise the Paschall Lambe is called the Passeouer, when indéed it was but a sign of their passe-ouer, or passing ouer or through the red Sea (which was a mightie and most wonderfull deliuerance, Pharao and all his host béeing in the Sea, when they passed through as on dry land.) Insomuch therefore as it is vsuall in Sacraments so to speake, it is not against reason, but standeth with verie good reason to thinke, that Christ Iesus in instituting this Sacrament, which to the Christians is the same that the Paschall Lambe was to the Iewes, did likewise call the bread his bodie, in such sort as the Paschall Lambe was the Passeouer: that is to say figuratiuely, that as the Paschall Lambe was called the Passeouer, and yet was but a signe and remembraunce of their Passeouer, so the bread was called his bodie, and yet it was but a signe and remembraunce of his bodie.

And that this is the right exposition, may appéere by the wordes of Christ, where hee sayth, Doe this in remembrance of mee. Tertul. contr. Mar. …iod. lib. 4.Luke. 22.19. Tertullian likewise doth so expound them: for hee saith, Christ said, Hoc est corpus meum, id est, figura corporis me…, This is my body, that is, a figure of my bodie.August. in Psal. 8. Augustine likewise saith, Christi miranda patientia adhibuit Iudam ad conuinium in quo corporis & sanguinis sui figuram discipulis tradidit…, The admirable patience of Christ admitted Iudas to the banquet, wherein he deliuered to his Disciples a figure of his body & bloud. And againe hee saith,August. i… Tom. 6. contra Adamant. … Non dubitauit Dominus dicere hoc est corpus meum, eum daret fignum corporis sui, The Lord doubted not to say this is my bodie, when he gaue but the signe of his bodie. And this exposition must néedes bée true, for Saint Paule saith plainely and expressely, 1. Cor. 11.26.28. That the Communicant doth eate breade, Ergo it remaineth bread after the wordes of consecration. For if it were transubstantiance into the body of Christ, then were there no bread to eate, but the bodie of Christ is the thing that should bée eaten. But none doo eate the verie bodie of Christ: for if euerie Communicant did eate the verie bodie of Christ naturally, carnally, and really (as they grossely suppose) Christ should hauehave a number of bodies, which inpalpably absurd and monstrous: and beside then euerie Communicant should bée saued; yet, euen Iudas himselfe (which is knowne to bée the ch… of p…rdition:) for Christ saith, He that eateth my flesh, and drinketh my bloud, hath eternall life: Iohn. 6.54. Indéede the elect and godly do eat Christ, and drinke Christ, but how? not carnally, but spiritually, and by a true faith, apprehending Christ, and applying Christ with all his benefites as firmly vntounto their soules, as the bread and wine is applyed to their bodies.

B…des, if Christ gaue his body to bée eaten really by his Disciples, at the time of the Institution of this Sacrament, what was it that did hang on the crosse on the morrow? Moreouer Saint Peter saith, Act. 3.21. that as touching the bodie of Christ, the Heauens must conteine him vntounto the ende of the world: If his bodie bée in heauen, and that hée hath a true bodie (as all men know he hath) how can it be that hée should be both in heauen and in earth, as touching his bodie at one time. For though hée hauehave a glorified bodie, yet hée reteineth the nature and propertie of a true bodie still, which can bée but in one place at once: August. 2. Iohan. tract. 3.And so saith Augustine, saying, Corpus Domini in quo resurrexit vno tantum loce esse potest: The bodie of the Lorde wherein hee rose againe, can bee but in one place onelyonly. But the Papists to helpe themselues, are driuen to this, to say that there is a miracle in the Sacrament, and that Christ is there miraculouslie: Whereto I answere, that if the breade bée turned into the verie bodie of Christ by a miracle, then should it appeare visibly so, for the nature of euerie miracle is to be visible to the outward eie and senses: as when Christ turned water into wine, it was visibly wine: When Moses rod was turned into a Serpent, it was visibly a Serpent: And so if the breade bée turned into the verie bodie of Christ, it is visibly his bodie, if you will hold a miracle to be wrought therein. But Augustine answereth there is no miracle in the Sacrament,Augustine Tom. 3. de … Trinit. lib. 3. cap. 10. saying thus: Honorem tanquam Religiosa poscunt habere stuporem tanquam mira non poscunt: The Sacraments may hauehave honour as thinges religious, but they are not to be admired at as miracles. Theodoret also is most expressed against Transubstantiation,Theodor. Dialog. 2. for thus he saith: Neque enim signa …istica post sanctificationem recedunt à natura sua manent enim in priore substantia, figura & forma, & videri, & tangi possunt sicut prius. That is, The mysticall signes after consecration, doe not depart from their nature, for they abide stil in their former substance, figure and forme, and may be both seene and felt as before.

Gelasius a Pope himselfe, doth say most plainely, that there is no transubstantiation in the Sacrament: his words be these, Non desinit substantia vel natura panis & viui, & certe Imago, Gelas. contra Eurich.& similitude corporis & sanguinis, Christiin actione miseriorum corporis Christi celebratur. The substance or nature of bread and wine doth not cease, and verily there is the image and similitude of the bodie and blood of Christ celebrated in the action of the misteries of the bodie of Christ. And therefore I conclude, that the Church of Rome which now is, is not the same which it was in former times, but it is become degenerate and reuolted from that former puri… which once was in it: And conseq…ntly it is expressely manifest, that that Church both may and doth erre.

The Church of Rome doth further holde, that their Pope hath authoritie to depose kinges and Princes: But by what Title? It is cleare that in his either so dooing, or attempting to doo hée is both a notable Traitour vntounto God whose authoritie hée doth claime and arrogate…, and vntounto Princes to whome hée should bée subiect. For the raising and pulling downe, of Princes God hath reserued to himselfe alone and in his power: For it is hee (not the Pope) that deposeth the mightie from their seates, and exalteth them that are of lowe degree, Luke, 1. It is hee (not the Pope) that putteth downe Kings, and giueth Kingdomes to whomsoeuer hee will. And it is hee that testifieth of himselfe, saying: Per me Reges regnant, & principes dominantur, By mee Kinges raigne, and Princes beare dominion, Dan. 2.20. & cap. 4.14. & 22. Séeing therefore, It is God that hath this high authoritie proper to himselfe which way can the Pope claime it, without iniurie and treason vntounto God? Will hée claime it by reason of his keyes, and in his Apostolicall right? That hée cannot doo: For hée must remember that the keies giuen, were the keies of the kingdome of heauen, Math. 16.19. And therefore by authoritie of the keies h… cannot meddle with terrestriall kingdomes to open an entrance for any into them, or to shut out or exclude any that bée in them. And beside Saint Paul the Apostle doth say expressely both of himselfe, and of the rest of the Apostles, that how great authoritie soeuer they hauehave for the ouerthrowing of …ang holds (that is, of rebellious thoughts, and proude cence…, and stiffenecked opinions seated in mens harts against God, as himselfe expoundeth in the same place) that all their power and meanes to conuert men is onelyonly by the sword of the spirit which is the word of God, and by the power of the keyes committed to them. In all which their authority, giuen vntounto them from Christ, hée confesseth plainely, 2. Cor. 10.4. That the weapons of their warfare, are not carnall, but mighty through God, that is, spirituall: Which words doo demonstrate, that by their ecclesiasticall ministerie, they hauehave cléerely no ciuill authoritie committed to them.

And moreouer it is manifest, by the practise of the Apostles and all their precepts (commaunding all Christians to obay their Rulers, their Kinges and Princes, yea, though they were persecutors) that the Apostles neuer had any such authoritie committed to them, Rom. 13.1.2.3.4. 1. Pet. 2.13. Tit. 3.1. And therefore it is vndoubtedly true, that the Pope of Rome cannot claime it by any such authoritie. Againe, the Bishop of Rome can claime no more authoritie by the power of the keies, or of binding and loosing, than any other Bishop elsewhere may doo, for the keyes, that is to say, the power of opening and shutting, and of binding and loosing, Iohn, 20.22.23. were giuen to all the rest of the Apostles as well as to Peter: And consequently for any Minister of the Gospell thereby to claim… authoritie aboue another is absurd: For they bée all indifferently ioined in one commission, and therefore hauehave al equall authoritie, & therefore the Bishop of Rome by vertue of the keies hath no more authority than any other Bishop hath: That is to say, none at all to depose Princes, their duetie is rather to practise obedience themselues to them, and to teach the same obedience to others as the Apostles of Christ did. Yea, Christ himselfe said, his kingdome was not of this world, Ioh. 18.36. Himself likewise refused to bée made a king, Ioh. 6.15. Himselfe paid tribute vntounto Caesar, and commaunded others to giuegive the same, and all other dueties of subiection and obedience vntounto Caesar, Math. 22.21. If hée were subiect to Caesar, it is a shame for the Bishop of Rome to exalt himselfe aboue Caesar.

But perchaunce the Bishop of Rome, will challenge this his Soueraigne Authoritie ouer Princes by donation from Constantine, or some other Christian Emperour: Indéede such Fables sometimes hée is not ashamed to vtter, but let it bée the strongest way for him if you will, that some Christian Emperour was so foolish as to giuegive him his Empyre (which is neither likely nor credible) yet s…y I, it was neither lawfull nor tollerable for him to take it, if hee will bée a Minister of the Gospell, or a Successour of the Apostles. For Christ hath expressely forbidden his Apostles, and in them all the Ministers of his Gospell, all such dominion, and ciuill iurisdiction, saying thus vntounto them, The Kings of Nations raigne ouer them, and they that be great amongst them, beare rule or dominion: But it shall not bee so with you. Matthew, 20, 25.26. Marke, 10.42.45. Luke, 22.25. and 26. verses.

Which wordes bée most prohibitorie, and shewe that they may not raigne like kings of Nations, nor beare rule as great men in those Nations doo: But they must serue in the Church, and bée diligent to discharge that great charge in the Church which their Master Christ Iesus hath laide vppon them: And therefore eueryevery way the Pope of Rome hath no title, but is herein an vsurper, and an intruder, and a notorious and odious Traitor both to God and Princes. And besides, all the auntient Churches hauehave affirmed and acknowledged the supreame authoritie of Princes, aboue and ouer all both Priests and people: And therefore saith Tertullian, Colimus Imperatorem vt hominem à Deo secundum, Tertullian ad Scapulam.& solo Deo minorem: VVe honour the Emperour as the next man to God, and inferiour to God onelie. And againe hée saith, that Princes are A Deo secundi, Tertul. in Apologet. …post cum primi, ante omnes, & super omnes. The second to God, the first next after God, and before and ouer all men.

Optatus in like sort saith,Optatus contr. Parmen. lib. 1… Chrysost. ad populū Antioch. homil. 2. Gregor. epist. lib. 3. cap. 100. & cap. 103. Super Imperatorem non est, nisi solus Deus qui fecit Imperatorem, There is none aboue the Emperour, but God onelie which made the Emperour. And Chrysostome saith, Parem vllum super terram non habet… He hath no equall on earth. And Gregory Bishop of Rome himselfelf affirmeth, That power is giuen to Princes from heauen, not onelyonly ouer souldiers, but priests. And therefore I conclude, that the Church of Rome which now is, is not the Church which once it was, but is wonderfully fallen into corruption, and growne into pride, both against God and his annointed Prince, and consequently not onelyonly may erre, but dooth erre, and that most detestably and abhominably in the highest degrée.

The Bishop of Rome dooth further holde, that hee hath authoritie from God to forgiue sinnes: & therevpon hee sendeth foorth his Charters of pardon, his Buls and Indulgences, to such as hée meaneth to assoyle. The Scribes in the Gospell could say, None can forgiue sinnes but God. Mar. 2.7. Iob, 14.4. Esay. 43.25. If therefore the Pope of Rome will take vponupon him to forgiue sinnes (in that sort hée dooth) hée must proue himselfe to bée God, otherwise his actions will not bée warranted: how often in the Scriptures is it said of God that hée forgiueth iniquity and transgressions? ascribing that authority only to God and to no other.

I néed not recite any particular places, the whole booke of God is plentifull héerein. I doo not denie, but Ministers of the Gospell hauehave power to binde and to loose sinners (as Christ himselfe sheweth, Math. 16.) but how, and whome? They can neither iustifie the vnrighteous whom God abhorreth, nor yet condemn the godly and faithfull, whome God dearely loueth: In as much therefore as they cannot pardon such as God condemneth, nor yet condemn such whom God acquiteth, Rom. 8.33.34. it is manifest that al their power of binding and loosing sinners, is limited and bounded within the compasse of Gods word, which they may not passe: for if they doo, they goe beyond their warrant, and so all that they doo will bée of no force. The incredulous and obstinately wicked persons, they may by warrant of Gods word pronounce condemnation against, except they doo repent, and to the assuredly faithfull repentant and godly persons, whose centinuall care is to please God and walke in his waies, they may pronounce the sentence of vndoubted and certaine saluation, because the worde of God doth affirme as much: and this all the binding and loosing of sinners which they hauehave. For in all their pronunciations of pardons, and forgiuenesse of sinnes, they must bée sure they speak not in their own names, nor their owne wils and pleasures, but they must doo it in the name of God, béeing first assured that it is his word, will, & pleasure which they vtter. But the Bishop of Rome obserueth not the rule of Gods word to sqare & measure his pardō by: but pardoneth whom he lift, & as hee list, as if he were a God himselfe, hauing absolute power in himselfe (without respect of Gods word or will) to doo what he list. Insomuch as Traitors & rebels against God and their lawfull Princes, he will not only pardon without exception, but he will abette them in their deuilish deuised, and perswade them forward in their damnable courses, till at last (when it is too late for them to repent) they will (if they take not good héed in time) féele the …art of it in hell tormentes together for euer. What the religon of Rome is, may appéere by this, that any man for monie may get a pardō for his sins: & then what sin néed rich men feare to commit, when a Popes pardon will saiue all▪ or how can it be otherwise than a religion of licentiousnes, when for mony a man may hauehave a licence of dispensation against any sin whatsoeuer. These things be such open blottes to the Romish religion, as that worthily eueryevery good and godly minde hath it in detestation, & doth iustly condemne it. Yet further will I prooue, that the Church of Rome cannot be the true Church possibly.

1 The Church of Rome doth hold, that the diuine and sacred Scriptures doo not containe all things necessarie to saluation: but their vnwritten traditions must (forsooth) all bée receiued with equall and lyke authoritie, for so hath theyr Councell of Trent determined.Councel, Trent. 1. decree. 4. Session. Distin. 20. cap. in libellis. Distin in cap. in canonicis. Distin. 19. cap. sic omnes. And Pope Le… the fourth feareth not to pronounce with a loud voice, That hee that receyueth not without difference the Popish Cannons as well as the foure Gospels, beleeueth not aright, nor holdeth the Catholike faith effectually. The decretall Epistles also they number with the Canonical scriptures. And Pope Agathe saith, that all the sanctions and decrées of their Romish Sea are to bee taken as stablished by the diuine voice. Which blasphemies who can abyde▪ For heereby they make both the Scriptures imperfect, and not so content, doe further adde vntounto those Scriptures.

Wherein they commit two notable sinnes, first accusing the sacred and canonical scriptures that they containe not al matters necessary to saluation: which is directly contrary to the testimonie of S. Iohn, who saith, that these things are written that ye may beleeue, & that in beleuing ye may hauehave life eternal: and cleane contrary to the testimonie of Saint Paul, who saith, That the Scriptures (giuen by diuine inspiration) are profitable to reproue, to teach, to correct, to instruct, and perfect the man of God. 2. Tim 3.15. Ergo the Scriptures or word of God written, is a true, sound, and perfect whole doctrine, containing in it selfe fully all things néedfull for our saluation. Yea Saint Paule saith expressely to Timothie, That the Scriptures are able to make him wise vntounto saluation. 2. Tim. 3.13. And therefore the Church of Rome béeing cleane contradictorie, dooth marueilously erre: and therefore also we néed none of theyr vnwritten traditions.

And againe, how should we bée assured that those traditions which they call Apostolicall, be Apostolicall, considering them not written by the Apostles? Augustine speaking hereof, saith thus: Si qua retinuit Iesus Christus, August. in epist ad Ianuar.quis nostrum dicet hoc vel illud esse? Et si quis hoc dicat, quomodo probabit? That is, If Iesus Christ hauehave kept any thing close, which of vsus shall say that it is this or that? And if anie say it is this, how wil… hee proue it? For all the errors of the Church of Rome, shrowd themselues vnderunder the harbour of traditions. And Chrysostom saith flatly, whatsoeuer is requisite for our saluation, Chrysost. in Math. 24. hom. 4: Chrys. in 2. Thes. 2.is conteined in the Scriptures. And againe hee saith, All thinges bee cleare and plaine in the Scriptures, and whatsoeuer thinges be needfull be manifest there. And Ierome in the prologue of the Bible to Paulyne, after hée had recited the bookes of the new Testament and the old, saith thus:Ierom in his prolog of the Bible. I pray thee (deare brother) among these liue, muse vponupon these, know nothing else, seeke for none other thing. And againe vponupon the bookes of the olde and new Testament: These writings be holie, these bookes bee sound, there is none other to bee compared to these, whatsoeuer is beside these, may in no wise bee receaued amongst these holy things. Iero. vponupon Agge, 2.And againe hée saith, All other thinges which they seeke out or inuent at their pleasure, without the authority & testimony of the Scriptures (as though they were the traditions of the Apostles) the word of God cutteth off. Let vsus therefore stand fast to the written word of God, and as for their traditions, which they cannot prooue but obtrude vntounto vsus without testimonie of Scriptures, let vsus contemne them.Athana…, contra gentiles▪ For as Athanasius saith, the holy Scriptures inspired from God, are sufficient to all instruction of the truth. And as for the other point of the Papists in equalling and adding of their traditions, their decretall Epistles and Canons, to the pure and diuine word of God, it is a blasphemy intollerable, and who can indure it? For doth not God say thus,Deu. 4. Yee shall put nothing to the word which I commaunde you, neither take ought there from.Deu. 12. Deut. 4. And againe he saith, whatsoeuer I commaund you, that take heede yee doe onelyonly to the Lord, put nothing thereto not take ought therefrom. And doth not S. Iohn in his Reuelation,Reue. 22. say that if any man adde to this thinge God shall adde vntounto him the plagues which are written in this booke and shall take away his part out of the booke of life. I conclude therefore that the Church of Rome which doth not content hir selfe with the sacred and Holie Scripture (which the chast spouse of Christ euermore doth) is not the true Church of God: for there she sheweth hir selfe to beare the marke of a strumpet. But when shée procéedeth and addeth hir owne traditions, Decretall Epistles, and Cannons to the word written: and maketh them to be of as good and equall authoritie as the Canonicall and sacred Scriptures themselues, What greater pride could hauehave bin shewed, or what higher blasphemie? But these are the right notes of an adulteresse, to equall hirself with her husband. Yea, What should I say more? They holde that the authoritie of the Church is aboue the Scriptures, which sheweth fullie the notable pride and spirituall whoredome of their Church.

2 The Church of Rome is Idolatrous, and therfore it is not the true Church. They fall downe before Idolls and Images as the heathen did, and therfore commit Idollatrie as the heathen did: I speake for the manner of their worship, for the heathen how soeuer they worshipped not the true God, yet they thought they worshiped the true God, and their meaning was to worship the the true God in the Image or Idoll, as the Papists likewise doo meane: for they say, they be not such fooles as to thinke or beléeue that an Image or Idoll (made of wood or stone) could bée God: neither were the heathen so foolish as to thinke or beléeue that their Idolles or Images were God, (for they knew they were made of wood or stone or such like) but (as they tooke it) they worshipped God in the Image, as the Papists say they doo: and therefore the case for the manner of worship is all one: Againe if the Papistes doo not worshippe the Idoll or Image, why doe they bowe downe vntounto it? God commaundeth saying: Thou shalt not make to thy selfe any grauen Image, Exod. 20.so that the verie making of Images to represent God withall (who is a spirit eternall and invisible) is Idollatry. Againe hée saith: Thou shalt not bowe downe to them, nor worship them, &c. So that to bowe downe vntounto them (though they bée supposed to represent God) … Idollatrie, for God must be worshipped in such sort as himselfe hath prescribed, and not otherwise: and that it is flat Idollatrie to worshippe God in any Image, is expresse and manifest by the Children of Israell, when they made the golden Calfe to bee a representation of God,Exod. 32. for the Tert sheweth that it was Idollatrie, for which many of them were plagued & punished, and yet their meaning was to worship the true God in the Calfe: for they were not so simple as to thinke or beléeue that that dead Idoll or Image was God, and therefore the Idollatrie of the church of Rome is as grosse and wicked as theirs was. Neyther can the Papists helpe themselues in their wonted distinction of foreign and foreign affirming that they giuegive to Images but Duliam that is seruice and to God Latriam that is worship,2. Cor. 6.15.16. shewing thereby that both they worship God and serue Images: But how agreeth the temple of God with Images, saith Paull: or what warrant hauehave they to serue Images beside God? When Christ him selfe saith (it is written:) Thou shalt worship the Lord thy God, Math 4.10 Deu. 9.13. & 10.20.and him onelyonly shalt thou serue.

And Paull the Apostle doth likewise perswade expressly: that men shuld turne from Idolls or Images to serue the liuing God, (where the word Dulia is vsed) whereby the Apostle doth shew that there is such an opposition betwéene Images and the seruice of God, that he that serueth the one, cannot serue the other. God himselfe disliketh Idolles and Images vtterly,Abac. 1. saying by his Prophet that they are so farre from being Lay-mens Bookes (as the Papistes tearme them) that they are no better than teachers of lies. And Saint Iohn himselfe commaundeth all Christians to kéepe themselues from Idols:1. Ioh, 5.21. Besides it is Idollatry to praye vntounto any but God: For Christ hiddeth when men pray, not to call vppon the Uirgin Mary, nor any other Saint departed this life but vponupon God onelyonly: When yée pray (saith hée) say thus. Math. 6.Our Father whinh art in heauen &c. Againe Saint Paull saith, howe shall they call vppon him on whom they hauehave not beleeued? Rom. 10.14declaring therby that faith and prayer goe together. Wee can call vponupon none but we must consequently also beleeue on him: But we are to beléeue none but God, therefore wee may pray to none but God; and therefore the Church of Rome calling vponupon Saints departed, committeth grosse Idollatry, for the Scripture sheweth that God onelyonly is to be prayed vntounto. Besides, They that in their Idolatrous Masse or Sacrament of the altar (as they tearme them) after a certaine mumbling of wordes by the Priest, there is no bread nor wine remaining but the very bodie & blood of Christ, and that péece of bread which is showed (for bread it still appeareth to be, for al their magicall mourning) they commanded to bée adored and worshipped. To adore or worship any creature (such as bread is) is Idolatrie: the Papisticall Church doth the same: Ergo it is Idolatrous. I hauehave proued it before, that it remaineth bread after consecration, and that Christ cannot possiblie bee there as touching the bodilie substance because in that respecte he is ascended vp into heauen and there sitteth on the right hand of God his Father, vntill he come to iudge the quicke and the dead, & if they will not beléeue Diuine testimonies therein: Yet the authority of Cicero a heathen man might somewhat moue them, for in one place he saith: Quē tam Amentemesse putas qui illum quo vescator Deum credat esse? That is,Cicero. lib de natura. Whome doe you thinke so mad as to beleeue that which he eateth to be God. Insomuch therefore as the Church of Rome doth worship bread, as if it were God, It is manifest they be grosse Idollaters. And consequently their Church cannot be the true Church of God on earth.

3 The Papistes doe not denie Christ in wordes, but if we examine them by perticulars we shall finde that in déede they doe: as for example, we know that the right faith beléeueth Christ Iesus to be both God and man, which the Church of Rome in wordes will so affirme: But vrge them in this point of the Sacrament, and then they bewray themselues, that they beléeue not Christ to hauehave a true bodie: for when they are preassed with this, that the bodie of Christ cannot be both in heauen and in earth at once, and the selfe same time, because it is against the nature of a true bodie so to bée: then they become vbiquitaries and say, that because the Godhead of Christ is euerie where, therefore his humanitie is euerie where. But this is no good consequent, for the Godhead and humanitie are of seuerall nature. And if his bodie and flesh were euerie where as his Godhead is: howe is that true which the Angell spake saying surrexit non est hic. He is risen he is not here. For these wordes sheweth that his bodie and flesh is not eueryevery where.Mat 28.6. Againe if he were eueryevery where in respecte of his humanitie, how is it true that he ascended into heauen? For that word ascention doth shew that his bodilie presence did remoue from one place to another, and then was it not in that place from whence it did remoue.

Lastly it is the propertie of a Diuine nature to be euerie where, and therefore whilest they defend this vbiquitie of the flesh of Christ: It is as much as if they should say that the flesh of Christ is turned into God (which is a groosse Herisie. And thus it appeareth, that the Papists doe with the Eutichians, deny that Christ hath a true bodie when they holde that (contrarie to the nature of a true bodie) it may be in diuers places at once: yea, euerie where: and therefore denying Christ to hauehave a true bodie, they are not the true Church: and somuch for their error concerning the person of Christ.

4 Now for the office of Christ, (for his person & his office bee two chiefe thinges which we are all to regard.) The Papists will yéeld with vsus that it consisteth in these thrée points, namely: that he is both a Prophet, a Priest, and a king. This I say in words they will acknowledge, but in déedes and veritie they doe not, for in respect that Christ is our Prophet which should and did reueale his Fathers will vntounto the world, wee ought to bee content with his voice, and search no further then hée hath reuealed in his Scriptures. But the Papists are not so contented, but they holde that their vnwritten traditions and Popish Cannons, must also bee receaued vponupon like perill of damnation, as before it shewed concerning the Priesthood of Christ. It consisteth in two things, namely the offering vp of himselfe once for a full perfect and sufficient Sacrifice: And his intercession with his Father, which yet remaineth also and shall doe to the worlds end. Both these the Papists annihilates as I will proue. First concerning the Sacrifice and Oblation of Christ, there is noe doubt but béeing once done vponupon the Crosse, it was a most full, perfect and satisf…ctorie Sacrifice to deliuer both a culpa & pana: from the guiltines and the punishment incident to that guiltines: for otherwise how should Christ bée Iesus, that is a Sauiour,Mat. 1.…1… if he did not deliuer vsus from the punishment, as well as from the sin. But the Papists hold that Christ hath obtained by his passion, remission for our sins going before Baptisme: but sinnes committed after Baptisme, that his passion hath taken away only the guiltines, but that the punishment remaineth notwithstanding, which is to be paide in purgatorie (as they say) and to be redéemed by our owne satisfactions, and so they make the punishment due to sinne (which is indéed eternall in hell) to bee but temporarie in purgatorie vponupon satisfactions (as they hauehave deuised). But what can a man giuegive for the ransome of his soule? And it appeareth before, euen by the reporte of Augustine that the Catholicke faith beléeueth in Purgatorie, such as they hauehave inuented.1. Ioh. 1, 6… ▪ For as Saint Iohn saith the blood of Christ is that which purgeth vsus from all sinne, and that his most pretious blood is the onelie Purgatorie wée holde, and doth deliuer his people from the punishement due to sinnes, aswell as from sinnes: for our punishment was laide vppon him and with his stripes are wee healed,Esay. 53. as the Prophet Esay speaketh: Againe the Papists doe saye they offer vp Christ in their Masse, which Masse they saye is propitiatorie, both for the liuing and the dead: First for the dead it cannot bee propitiatorie nor doe good vntounto, for as the tree falleth,Eccle. 1…. so it lieth: and as a man is found to die, so bee goeth either to heauen or to hell. A third place which the Papists call purgatorie there is not. And if any bee in heauen their Masses can doo them no good: for they inioy all good alreadie: And if any bee in Hell,Luk▪ 1…. wee know that Ex inferno nulla redemptio, from hell there is no redemption. And therefore for the dead it canot be propitiatory, nor any thing els availeable: And for the liuing it cannot be propitiatorie. Yea it is blasphemo us & derogatorie to the passion of Christ once for all, for in asmuch as he is a Priest for euer, after the order of Melchisedeck, he is to die but once which he did vponupon the Crosse: whose obligation béeing perfect (as the Author to the Hebrews speaketh:Heb. 5. & 6.7. & 8, & 9,) néedeth not any other helpe (as of maske or whatsoeuer els) to make it perfect: yea it is wicked, grosse, blasphemous, and damnable to suppose any imperfection in the sacrifice and ablation of Iesus Christ, for God twice cried with a voice from heauen saying, This is my beloued Sonne in whom I am well pleased.Math. 3.17 Math, 17.8

5 As touching the other part of his Priesthood: namely,Rom. 8.34. Heb, 7.25. his intercession with his father, whereby he maketh request vntounto God for vsus, although the Papists ascribe them chiefly vntounto Christ, yet what doo they else but cleane robbe him of it, when they associate others with him. As namely the virgin Mary, They call her the Queene of heauen; the gate of Paradise; their life and sweetenes; the Treasurer of Grace; the refuge of sinners; and the Mediatrix of men. I pray what doo they nowe leaue to Christ: Yea when they say thus to her,

O felix puerpera nostra pians scelera, iure matris impera Redemptori, that is, O happy mother satisfieng for our sinnes, by thy motherly authority commaund the Redeemer.

What greater blasphemy to Christ coulde they hauehave vttered? It is cleare that saint Paul saith there is but one God, and one Mediatour betwéene; God and men, the Man Christ Jesus, 1. Tim. 2.5. But the Papists bée not content with him, but will hauehave many Mediatours. Saint Paul saith moreouer, that by him wée hauehave b…ldnes and accesse vntounto God, Eph. 3.12. And therefore what foolish feare is it of the Papists to appoint to themselues other Mediatours? Sith therefore the Church of Rome doth not repute the once Oblation of Jesus Christ, and his Intercession to bee perfect, but accuse them of imperfection (as appeareth by their doctrines) it cannot possibly be the true Church. Christ himselfe biddeth to aske in no other name than in his, and promiseth that whatsoeuer shall bée asked in his name, it shall bée done, Ioh. 14.13.14. Chrysostome, Chrisose. homil. 12. de Cana… neae.speaking of the woman of Canaan, who though shée were a sinner was hold to come vntounto Christ, saith thus, En prudentiam huius mulieris non precatur Iacobum non supplicat Iohanem, non adit ad Petrum, nec Apostolorum caesum respicit, aut vllum eorum requirit, sed pro his omnibus penitentiam sibi comitem adiungit & ad ipsum fontem progreditur. Behold the wisedome of this woman. She doth not pray Iames, shee doth not beseech Iohn, shee goeth not to Peter, shee looketh not to the companie of the Apostles, neither doth request any of them, but for all this shee taketh repentance for hir companion, Iadem … mil.and goeth to the verie fountaine it selfe. And againe he saith, that to hauehave accesse vntounto God, Nihil opus est atriensi seruo vel intercessore, sed dic miserere mei Deus, is enim te audit quocun que sis loco & vndecunque innocetur. VV hauehave no need of any Courtly attendant or intercessor, but say, hauehave merciemercy vponupon me O God, for hee heareth thee in what place so euer thou art, and from what place soeuer thou callest vponupon him. Ambrose likewise answeareth the carnall reason of the Papists,Ambro. in Rom, 1. solent (saith he) misera vti excusatione dicentes, per istos posse ire ad Deum sicut per comites itur ad reges, ideo ad regum per tribunos & comites itur quia homo vtique est rex: ad deum autem, quem vtique nihil latet, suffragatore non est opus sed mente deuota. Ʋbicunque enim lelis locutus fuerit & respondebit illi. That is, They are wont to vse a pityfull excuse saying, by these (Saints.) They may hauehave accesse vntounto God, as by Earles there is accesse to Kings, Therfore is it that by Officers and Earles accesse is made to the King, because the King himselfe is a man. But to come to God (from whom nothing is hid) there is no neede of a spokesman, but of a deuout minde: for wheresoeuer such a one speaketh to him, he wil answeare him. The Church of Rome therefore which accounteth not of the sufficiencie & perfection of that one Oblation of Christ, nor of his continuall intercession: cannot possiblie be the true Church.

6 The Papists in words will not denie but Christ is a King, which hath all power in heauen and in earth: But indéed it appeareth they doe exile and banish him out of his kingdome, or at least leaue him but a small portion or rather none at all: for in respect that hee is a spirituall King and the King of his Church,Iam. 4.12. he is also (as Saint Iames speaketh) the only law giuer thereunto, and therefore-by his lawes only, the Church is to be gouerned, which they cannot abide, for they adde their Popish cannons, constitutions, and customes, whereby they will hauehave the Church gouerned: yea they wil hauehave these take place though they vtterly displace the word of God, for the maintenance of them. Secondly Christ onelyonly is to raigne in the consciences of men, and yet the Pope claimeth power to binde mens consciences by his lawes, statutes, and decrees. Thirdly hee claimeth most traiterously to be the head of the whole vniuersall Church, which title by way of prerogatiue is giuen and attributed onelyonly to Iesus Christ (to whome it onelyonly appertaineth.Ephe. 1.22.) But before I procéed anye further herein, I demaund of the Pope and Papists: when & by what right he their proud Pope taketh vp on him this title to be head of the Church or vniuersall Bishop ouer all the Christian world (by vertue of which title he taketh vponupon him to rule as he list, & to doe what he list.) First to claime it as successor to Peter, is impossible for that Peter the Apostle, neuer had any such title, prehemince, or authoritie ouer the rest of the Apostles.Mat. 16.18.

It is true that Christ sayd to Peter (after hée had confessed Christ to be that Christ the sonn of the liuing God.) Thou art Peter and vponupon this rocke will I build my Church. These wordes hitherto giuegive no superioritie to Peter aboue the rest: only they shew that the Church is builded non super Petrum sed super Petram: not vponupon the person of Peter but vponupon the rocke: and vponupon what rocke? namely vppon that Christ Jesus whom Peter confesseth to bée the sonne of the liuing God. For that confession of Peter concerning Iesus to bée that Christ the sonne of the liuing God, is the rocke whereupon the Church is builded: for (as Saint Paull expoundeth and affirmeth.) Other foundations can no man lay, 1. Cor. 3.11but that which is laid already, namely Iesus Christ: And in another place hée saith expressely:1. Cor. 10.4 that that rocke was Christ: And Christ himselfe affirmeth likewise,Mat. 7.24. that he that heareth his wordes and doth them is likened to one that buildeth his house vponupon a rocke, shewing thereby that he, and his words, & Doctrine be the rocke, against which the gates of hell shall neuer preuaile. Agreeably whereunto speaketh Saint Paull againe,Eph. 2.20 when hee saieth that the Church is builded vppon the foundation of the Prophets and Apostles, Christ Iesus himselfe beeing the head stone in the corner. Where then shall wee finde that Peter was made Prince of the Apostles to rule ouer all the rest,Mat. 16.19 as the Pope now doth: The Papists answeare that in the next wordes, when Christ gaue vntounto Peter by speaciall name, the keyes of binding & loosing, he thereby made Peter the P…ince & vniuersall Bishop of the whole Church. But hereunto I say, that Christ therein gaue no authoritye more to Peter than to the rest, that is at this time: The keyes were not giuen to him nor to the rest, only there was a promise that they should be giuen: for the wordes be not in the present tense, Do tibi I giuegive vntounto thee: But in the future tense, Dabo tibi I will giuegive vntounto thee, which promise of Christ was afterward truely performed, and when it was performed, the keyes,Ioh. 20.22.23. that is the power of binding and loosing sinners, was giuen not onelyonly to Peter, but to Peter and all the rest together, as Saint Iohn in his Gospell cléerely declareth and avoucheth. Now because Peter was the man that gaue answeare for himselfe and the rest, and so both Cyprian and Augustine doe expound and declare it: And therefore neither in the promise of the keyes, nor yet in the receit of the keyes, by Peter did he receaue any more authoritie or superioritye than the rest of the Apostles did. I grant he was called Primus because he was of the first that was called to the Apostleship, or because hee was the first of all the Apostles that confessed Christ to be the Messias and Sonne of the liuing God, or because hée was readiest alwaies to speake and answere. But all this, doth not proue that hee had authoritie ouer the rest, or a larger Commission than the rest: Yea the words of their Commission doe shew the contrarie, namely that they had all equall authoritie, for it was thus made vntounto them all indifferently, & without putting a difference, namely, Goe ye and teach all Nations, baptizing them in the name of the Father, and of the Sonne, and of the holy Ghost, teaching them to obserue all things whatsoeuer I hauehave commaunded you, Math. 28.19.20. Runne ouer all that remaineth written and you shall finde that Peter was one of the twelue equall with the rest, and their fellow but not their Lord: Where was Peters superiority, when Paul reprooued him to his fate? Gallathians, the second Chapter, and the eleauenth verse, when béeing accused, hée pleadeth no priuiledge, but for the clearing of himselfe, and satisfaction of others, hée aunswereth to that accusation?

Where was Peters authority ouer the rest, when the rest sent him and Iohn into Samaria? Acts, the eleauenth Chapter, the third and fourth verses: and also in Acts, the eighth Chapter, and the fourtéenth verse. In that hée went at their sending, hée plainely sheweth that hée had no principalitie ouer them.

Where was his preheminence or authority, when in a Councell held at Ierusalem, where the Apostles were, yet not Peter, but Iames, ruled the action, and according to his sentence was the Decrée made, Luke, 22.25.26. &c.

Yea, I say moreouer, that when there was contention amongst the Apostles, who should bée chiefe amongst the, Christ told them plainely, that kings of Nations might beare rule ouer their people, and that great men vnderunder those kinges might likewise exercise authoritie ouer other, but so might not they doe one ouer another, Luke 25.26. &c. But the greatest amongst them should be as the least, & as a seruant: yea, should bee the least, and should be a seruant, as it is declared in Matthew, 20.25, 26 and in Marke, 10.42, 43.

If the greatest must be as the least, what authoritie hath hée aboue the least? For then hath the least as great authoritie as the greatest: That is, they bene all equall authoritie. I meruaile therefore what the Pope and Papists meane, contrary to the tenour of the Commission of Christ, contrary to the practise of Peter himselfe, and contrary to this decrée made by Christ of their equallity, to say notwithstanding that Peter was Prince of the Apostles, and had authoritie ouer them all, when as indéede, it is manifest by all the Scriptures and course of his life, he neither claimed nor had any authoritie ouer the rest, more than the rest had ouer him, and consequentlye the Pope of Rome can neuer claime that as successour to Peter, which was neuer in Peter his supposed predecessour.

The Papists perceauing that the scriptures make nothing for them, but against them, (because they would hauehave the matter coloured with some Antiquitie, or shew of Antiquitie at the least:) hauehave deuised some counterfet and forged Authors, (as Amacletus, and Amissetus and such like) to speake somethinge for them. But the falsehood of all those, is discouered by other writers (if they bee well marked.) In Cyprians time it was déemed a matter odious for any to take vponupon him to be a Bishop of Bishops, as appeareth by that voice which he cryed in the Counsaile of Carthage. It was likewise decréed in the Affricans Counsell that none should be called Prieste of Priests, or Archpriest, or any such like. The Counsel of Nice did decrée that the Bishop of Rome should kéepe himselfe within the compasse of his prouince and not excéed his bounds, as likewise the Bishop of Antioch, Ierusalem, and Constantinople were … doo the like. Other Councells did affirme as much, (which because they are sufficiently knowne I néede not to recite. But they all shewe that at those times the Bishop of Rome had no greater Jurisdiction than within his owne Prouince, and that hée coulde not meddle within the Prouinces of other Bishops. And Ierome of his time sayth,Hierome ad Euagrium. that the Bishoppe of Engubium, or any other the least Sea, is equall to the Bishop of Rome. The Title of Uniuersall Bishop, was much desired of John Bishop of Constantinople, and much contention there was about it. But it was neuer obtained of the Bishop of Rome vntill the time of Boniface the third, who procured that Title of Phocas that wicked Emperour of Rome: after which, the Bishops of Rome neuer ceased still to augment their dignitie, and increase the pride of their Romish Sea: And euen at that very first time when John Bishop of Constantinople, sought to get that Title of Uniuersall Bishop to his Sea, Gregorie then Bishoppe of Rome,vide Greg. lib. 4. epist. 32.34, 36, 38.39. & lib. 6. epist. 24.28.29, 30. did himselfe stand against it mightily, and affirmed that hée could bée no lesse than Antichrist whosoeuer did take vntounto him that Title. First therefore it is manifest, that vntill the time of Gregorie Bishop of Rome, an vniuersall Bishop was not heard of in the Church, and Boniface the thirde was the first Bishop of Rome that got this title which was aboue 600. yeares after Christ. And besides how will the Bishop of Rome that now is, avoid himselfe to be Antichrist, Sith by the expresse determination of Gregorie Bishoppe of Rome his predecessour, hée is condemned for Antichrist, in as much as hée hath this Title, and is not ashamed thereof. For what is this else, but to come in the place of Christ, and consequently to bee Antichrist, vsurping the prerogatiue Title of Christ Jesus? But the Pope saith, that though hée claime thus to bee the heade of the Church, yet hee doth not name hims…lfe to bee otherwise than a Ministeriall head, & to bée Christs Vicar on earth. But why will he be so arrogant as to challenge this Title without …full …onueyance made vntounto him from Christ, which hee cannot show. For who dare take vppon him to bée a …i…uetenant to an earthly Prince without S…st…rs Pattents first had from the Prince. Againe, the Church of Christ on earth, being as a chast Spowse to her Husband and head Christ Iesus: neither can or ought to acknowledge any other for her head, than that her husband to whom shée hath plighted her troth. Lastly, there can bee no successour but when the Predecessour is gone and absent, but Christ is alwaies presente with his Church according to his owne words, Beholde I am with you to the ende of the world, Matthew, 28.20. And therefor hée can hauehave neither Successour nor Vicar to represent his person, or to guide his Church: For his spirit (since his bodily ascention) is the guide and gouernesse of the Church in his roome, Iohn, 14. & 15. & 16. For no man mortall is appointed thereunto.

I conclude therefore that for all these causes the Church of Rome can not possibly be the true Church.

7 The Church of Rome doth not ascribe Justification to faith in Christ Iesus onelyonly, but saith that mens works be meritorious, and to them partly is Iustification to bée ascribed, and so they make mens imperfect works to be causes of saluation, which is a grosse errour euen in the foundation or fundamental point. Saint Paul saith, That all are iustified freely by his grace, Rom. 3.24. If they be Iustified gratis, freely, (as hée affirmeth) then are they Iustified withoot any desert of theirs. And Saint Paul setteth downe the Axiome in the Conclusion, VVee holde that a man is iustified by faith without the workes of the Law, Rom. 3.28. And the Apostle in very many places (whereof mention shall hée made hereafter) doth expressely exclude Weekes from being any causes of our Iustification: … indéede they are the effects thereof: And therefore it appeareth to bée a true position, that Faith onelyonly doth Iustifie, in as much as Iustification is (in the sight of God) imputed to our Faith, not to our Workes: For Abraham beléeued God, and that was imputed to him for righteousnes, as Paul speaketh Rom. 4.8. And hée sheweth that Abraham was not iustified by Works before God, for if Abraham were iustified by works, then should hée hauehave wherein to glory, but not before God, and because hée had not wherein to glory before God, therefore hée was not iustified in the sight of God. I graunt that saint Iames in his seconde Chapter doth say that Abraham was iustified by his Works, when hée offered vp his Son Isaac at Gods commaundement: And likewise that hée saith, that a man is iustified by Works, and not by Faith onelyonly: But before whom is hée iustified by Works? Not before God, but before men, that is to say, his works doo declare vntounto men that saith whereby hée is iustified before God: And that this is the meaning of saint Iames may appeare by that his saying, where he saith, Shew vntounto me thy Faith by thy VVorks, thou saiest thou hast faith, that is not inough, thy words doth not proue it, thy works will, therefore (saith hee shew me thy faith by thy workes. This word (Shew mee) doth manifest what manner of iustification hée speaketh off, namely, that he speaketh of a iustification before men. For it is God that respecteth the faith of a man, whereby onelyonly hée is iustified in his sight: And it is men which respect the workes, whereby indéede they testifie vntounto the world their faith to be good before God. For (as saint Iames saith truely) faith without works is but a dead faith, and not good, nor found, nor auaileable. But faith and works must goe together, and indéede where a true faith is, there good works will shew themselues as the fruits thereof. And thus Paul and Iames are to bee reconciled, which thing Thomas Aquinas a schooleman of the Papists doth himselfe plainely testifie saying, that Christ Iesus doth iustifie effectiuè effectually: Faith doth iustifie apprehensiuè, by taking hold of Christ: and good works doo iustifie declaratiuè, that is, doo declare vntounto men their iustification before God: And so it is cleare, that howsoeuer, a true faith cannot bee without workes, as fire cannot bee without light and heate, yet our iustification before God is to bee imputed to our faith, not to our works: as warmth is to bee imputed to the heate of the fire, not to the light of the fire. For so saith saint Paul expressely, That God imputeth righteousnes without works, Rom. 4.6. And againe, That it is by grace not of workes, Rom. 11.6. And againe, Not of workes, Rom. 9.11. Againe, saint Paul telleth the Saints at Ephesus, that God hath ordained men to walke in good workes, yet he saith that they may not trust to be saued by them, for he affirmeth, and assureth them, That they are saued by grace, and not by their works, Eph. 28.9.10. Againe, he speaketh in the person of himselfe, & of all the children of God, and saith, that wee are saued not by workes, but by his predestination and grace,Hilláry in Mat. cap. 8 2. Tim: 1.9. And againe, God is our Sauiour, not for any-workes which wee hauehave done, but according to his owne merciemercy hee hath saued vsus, Tit. 3.5. And diuers other like places bée: Wherefore saint Hillary hath these very words (which we hold) Sola fides iustificat, Faith only doth iustifie. Amb. in Rom. 3.And Ambrose among other sentences hath this, Non iustificàri hominem apud Deum nisi per fidem, That a man is not iustified before God but by Faith. Which is as much, as Faith onelyonly doth iustifie before God. Saint Basil doth say, that this is perfect and sound reioycing in God, when a man doth not boast of his owne righteousnes, but knoweth that he wanteth in himselfe true righteousnes, and that he is iustified by faith onelyonly. And Gregory Nazianzen saith, that to beléeue onelyonly, is righteousnes. And therfore it is euident both by the expresse testimony of the Scriptures, and of the Fathers, that wee holde the truth in this behalfe, and that the Church of Rome is in a maruellous errour. It is true which is written, that eueryevery man shall bee rewarded according to his works: because the faith of men is estéemed and estimated by their workes, as the frée is knowne by the trust: But there is no Text of scripture to shewe, that any man is saued propter merita, for his works or merits, but many Texts of scripture to the contrary, as before appeareth. For when we hauehave done all that we can, yet we must say (as Christ commaundeth) Wee are vnprofitable seruaunts, Luke, 17.10. And therefore the Papists which teach workes meritorious, yea workes of supererogation availeable to saluation, as well for others as for themselues, holde not the right faith, and consequently are not the true Church.

8 But if I should shew all the corruptions of the Rómish Church, I should be infinite, neither am I able to number them. I will therefore conclude all this discourse onelyonly with this argument following. The Pope of Rome being the head of that Church, is that famous Antichrist that was foretold by Paull the Apostle, and that is presignified in the reuelation of Saint Iohn, Ergo it is impossible that the Church of Rome, should be the true Church, for the Church of Antichrist (though it boast neuer so much) cannot bée the true Church though it would faine bee so accounted, as many an harlot desireth to bee reputed an honest woman, one marke of that Antichrist, Paull sheweth to be this: 2. Thes. 2.8. that he should exalt him selfe aboue euerie one that is called God: hee doth not say aboue God, but aboue eueryevery one that is called God: Iohn. 10.34. Nowe those whome the Scriptures calleth God we know to be such as be the Iudges & Magistrates of the earth, Psa. 81.6. who for that they bee in the place of God and his Lieutenants, are vouchsafed (in Scripture) this high and Honourable title is to bee called Gods. That the Pope of Rome is such a one as doth exalt himselfe aboue any such God of the Earth, namely aboue all Princes and Magistrates is a thinge so well knowne as I néede not to prooue it: himselfe by his wicked practises, and his Iesuits Seminaries, and Patrons doe in their bookes manifest the same vntounto the world.

2 An other marke of Antichrist Paul setteth downe to be this, namely: 2. Thes. 2.4. that hee should sit in the Temple of God as God, shewing himselfe to be God. And I pray what doth the Pope els but sit in the Temple of God as God: When claiming the Apostolike Sea, he taketh vponupon him to bee the head of the Church and to rule it as he list: to erect Princes, and to depose them againe from their thrones: that hee cannot erre: that hee can forgiue sinnes: matters that belong peculiarly to God and to no other? What doth hee els but by these demonstrations shew himselfe to be God, insomuch as hee arrogateth to himselfe most proudly the authority of God himselfe: which things the Sixt booke of the Decretals, the Clemantines, and the Extrauagants doe abundantly testifie. For these men were not content with that which Angelicus wrote in his Poetry (the beginning whereof is, Papa stupor mundi, the Pope is the wonder of the world. Nec Deus es, nec homo, sed neuter, & inter vtrumque. Thou art not God, ne art thou man: But neuter mixt of both. But these Popes were bold to take vntounto themselues the verie name of God, and to accept it giuen of others, according as Pope Sixtus the fourth, when he should first enter into Rome in his dignitie papall, had made for him a Pageant of Triumph, cunningly fixed vponupon that gate of the Citie he should enter at, hauing written vponupon it this Blaspemous verse, dedicated vntounto him.

Oraclo vocis mundi moderaris habenis,

Et merito in terris, crederis esse Deus.

By Oracle of thine owne voice the worlde thou gouernest all.

And worthy lie a God on Earth men thinke and doe thee call.

Yea shall I say more? The Pope (if any man in the world) doth take vponupon him such more than Luciferian pride (howsoeuer to deceaue the worlde with wordes, he calleth himselfe seruus seruorum Dei, a seruant of the seruants of God) that he exalteth himselfe aboue God himselfe and his worship: for hee taketh vponupon him to bée aboue the Scriptures and to dispense with them at his pleasure, and to allow matters contrarie vntounto them: which God himselfe (whose will is immutable and reuealed therein) will not doe: for he and his worde will not be contrarie. Againe héereby it is manifest that he exalteth himself aboue God, inasmuch as there is lesse danger and punishment, for any that breaketh any of Gods lawes, than for one that breaketh any the least constitution of the Pope. Moreouer, He claimeth authoritie in three places: Heauen, Earth, and Purgatorie, and that is the reason he weareth a triple Crowne: so that by this account and claime, he hath more and larger extended authoritie than God himselfe: for such a third place as purgatorie is, hee knoweth not of. And what do these things but manifest him to exalt himselfe euen aboue God and all that is worshipped?

3 Antichrist is described to bee such done as should come in lying signes and false miracls, and wonders 2. Thes. 2.9. (whereby, if it were possible, he would deceaue the verie elect.) And that this is verified in the Pope and Popish Church, as all men knowe that hauehave béene acquainted with their knaueries, deceits, and fraudes, so let their Aurea Legenda and booke of Trophes testifie to the whole world.

4 S. Paul 2. Thes. 2.8. Sheweth by his name that he that he speaketh of should be O'anomos, that is, a lawles person, or one subiect to no law which is also manifestly verified in the Pope, for no lawes will hold him, neither diuine nor humane, for he claimeth to bée aboue them all, and to change and alter what he list, and when he list, and to whome he list: which the glose vponupon the decretalls doth testifie, saying thus of the Papists, Legi non subiacet vlli, that is, He is not subiect to any law. What is this els but to bée O'anomos, a lawles person euen the very same whom Saint Paull speaketh of.

5 Saint Iohn in his Reuelations doth portraye Antichrist & his seat by the name of the great whore, with whome hauehave committed fornication the kings of the Earth, & the Inhabitants of the Earth hauehave bin drunke with the wine of hir fornication. This woman is that great Citie which hath dominion ouer the kinges of the earth at the time of this Reuelation as Saint Iohn expressely affirmeth. Reuela. 17.18. It is well knowne that there was then no other Cittie which raigned ouer the kings of the earth but only Rome: And therefore Rome onelyonly is and must néeds bée the Sea of Antichrist, for no other can bée by this euident & plaine description of Saint Iohn, for Rome was the onelyonly Citie of the worlde, that raigned ouer the kings of earth, the head whereof was then the Emperour, but now the Pope: for the condition of the first beast (namely of the Romaine Empire ciuill) is altred and changed into an Ecclesiasticall and Romaine Empire.

6 Saint Iohn in his Reue. 13.1…. saw a beast rising out of the Earth which had two Houres like the Lambe: but he spake like the Dragon, & then all that is spoken of this beast doth fitly and onelyonly agrée to that man of Rome the Pope, who though in shew he were the Lambe, for what is more milde or humble than to call himselfe, the seruant of the seruants of God? Yet indéed he plaieth the part of the Dragon or Deuill, hauing learned this cunning of Sathan, who though he bée neuer so bad a spirit: yet will transforme himselfe into an Angell of light to deceaue soules, 2. Cor. 11.14. as the Apostle sheweth. But héere is wisdome saith Saint Iohn in that Reuelation: Let him that hath any wit count the number of the beast, for it is the number of a man, & his number is 666. Now because the number of this wicked beast containeth sixe hundreth sixty & sixe Ireneus thinketh that this Antichristian beast should be foreign that is a man of Italie, for the number of the beast is set downe in great letters, and this Gréeke word (Lateines) doth make it vp the iust number of 666. which is the number of the beasts name. If any doe thinke, that though this Reuelation were written in Gréeke, as being the more knowne and common language, yet that it was vttered to Saint Iohn in Hebrew, because the Hebrew tongue is the Holy tongue: & that Iohn himselfe was an Hebrew or Iew by nation, and that likewise diuers Hebrew words are found in the Reuelation: Whose opinion is not vnlikely but very probable, then let him séeke out an Hebrew worde which containeth that iust number, and herein be néedeth not to search far or to studie much vponupon the matter, for the Hebrew worde foreign (that is Romanus a man of Rome, in English) doth in those Hebrew letters containe the iust number of 666. which is the number of the name of that Antichristian beast. And so by the number of the name to be accounted, either by Gréeke letters, or by Hebrew letters, it is perfectly agreeing to that man of Rome the Pope: all the markes agréeing to Antichrist (whatsoeuer they be) are found fully and onelyonly accomplished in the Pope, and therefore there is no doubt but he is that notable Antichrist, of whō Paull and Saint Iohn in his Reuelation do testifie, & consequently the Church of Rome, being not the true Church of Christ, but contrarywise, the visible Church of Antichrist is iustly forsaken, and for euer to be forsaken of all Christians as they tender their saluation in Iesus Christ, to whom onelyonly they hauehave betrathed themselues, and to whome they must remaine constant for euermore, which God graunt vsus all to doe. Amen.

Gods Arrow Against Atheists, Chapter 5

CHAP. V. VVherein is shewed that the Church of Rome is not the true Church of God, nor obserueth the right Religion.