Three Pillars and Arch-patriarchs of the Popish Synagogues, Treatise 2 – Treatise 3

Three Pillars and Arch-patriarchs of the Popish Synagogues · Treatise 2 – Treatise 3

p. 533A CONFVTATION OF AN IDOLATROVS TREATISE OF NICOLAS SANDER Doctor in Diuinitie, which mainteyneth the making and honouring of Images, by W.F. Doctour in Diuinitie.

ECCLESIASTIC. 45.

The memoriall of the beloued of God is blessed, that is to say, any thing that maketh vsus to remember him that is beloued of God, is worthie of praise and honour.Sander.

A Doctour like interpretation:Fulke. and a pithy argument, whereupon I may conclude: The idols that Salomon made are things that make vsus remember Salomon, who was the beloued of God, and so called of God him selfe: therefore the idols were worthie of prayse and honour.

The preface conteining a breefe declaration, which is the true Churche.Sander.

Maister Sander taking in hand so absurde and wicked an argument, as is the defence of idolatrie,Fulk. or honouring of Images, thought good to present it in the best vessel that he had, which is the painted boxe of the Churche: which that he might the rather commend to his countrimen, he hath taken vponupon him to describe it, both inside and outside, as he saith, by certeine knowen truethes in number no lesse then 112. which after they hauehave been all well vewed and sufficiently considered, I doubt not, but to the reasonable and indifferent Reader, shall appeare nothing else but a faire coloured, but yet an empty p. 534vessell. I will followe his diuisions, and where I finde any trueth I will confesse it without wrangling, where in steede of trueth he offereth falshode, I will breefely confute it.

1 The first I graunt, that Christe hath alwayes had and alwayes shall hauehave a Church on earth, out of which there is no saluation. This Churche consisteth of men whiche beleeue in him, hauehave their faith sealed and confirmed by outward sacramentes.

2 The Church is the kindome of Christe, the Citie of God, and the kingdome of heauen, wherein Christ shall reigne for euer.

3 The kingdome is spread more largely, and gouerned more prudently, then any earthly kingdome euer was, euen to the endes of the worlde, & to continue world without end.

4 Notwithstanding all this, to say that the Churche, or this kingdome of Christe was hidden any one houre from the eyes of the worlde, is not to make it more obscure then any earthly kingdome euer was as Maister Sander doeth affirme: for the glorie of this Kingdome whiche is spirituall neuer did, nor shall appeare to the wicked of this worlde. The Churche is an article of our faith, and faith is of those thinges whiche are not seene, Hebru. 11. but with spirituall eyes. Therfore the exaltation of the Lordes hill that Esaie 2. and Micheas 4. doe speake of, is of a spirituall aduauncement, and a citie built vponupon an hill, is euerie true minister of Gods worde. Matthewe 5. and not the whole Churche. Finally the glorie and ioye that Esaie 60. promiseth vntounto the Church, and her happie enlargement among the nations, Cap. 61. proue no worldly pompe or greatnesse, to be seene with carnall eyes, but is ment of the ioyfull and comfortable addition of the Churche of the Gentiles, vntounto the Churche of the Iewes. For otherwise these wordes could not be verified of all wicked men: All that see them shall knowe them, that they are the blessed seede, which the Lorde hath blessed.

p. 5355 The cheefe meane whereby the Church is so clearely seene, and so glorious in the sight of men, is that Christ being the true light, hath cōmunicated his brightnesse to his Apostles, sayng you are the light of the worlde. A citie built vponupon an hill can not be hidden. Neither do men light a candel and put it vnderunder a bushel, but vponupon a candlestick, that it may giuegive light to al them, that are in the house. But this brightnesse is heauenly and spirituall, not worldly and carnall, to be seene of the children of light, not of the blind bussards of the worlde.

6 The Churche dyed not when the Apostles dyed, for Bishops and Pastours succeeded in their place, as lightes set vponupon the candlestickes, which are the seuerall Churches: Apoc. 1.

7 The light and glorie of Gods Churche, commeth chiefely from the Bishops and Pastours thereof, I meane from their heauenly doctrine, not from their persons, as Maister Sander perhaps would insinuate. And the hystorie of the Church is described by Eusebius, Socrates Theodore, &c. by the doctrine vttered in preaching, writings, and consent in councels, and doings, and sufferings of the Elders of the Churches, and not altogether or cheefely, by their knowen gouernement, as Maister Sander affirmeth: As for example Eusebius sheweth the doctrine of Clement out of his writing, for the allowance of marriage, who affirmeth y^t the Apostles were married & begot children, Lib. 3. Cap. 30. Socrates sheweth that, Spiridion a Bishop of Cypres in time of his Bishopricke, of great humilitie kept sheepe Lib. 4. Cap. 12. Sozomenus saith he had a wife and children, and sheweth his iudgement for eating flesh on a fasting day, accounting him no Christian that would refuse it, Lib. 1. Cap, 11. Finally although some Churches hauehave ben known by their Pastors and Bishops, yet hauehave there bene infinite Churches known to be in the worlde, whose Bishops & Pastours are altogether vnknowen. And although some heretical and Schismatical companies, hauehave bene knowen by their heades, yet not all, for the Acephali were so called, because they had no head, p. 536the Anthropomorphites also were rustical Monkes or Eremites in Aegypt, vnderunder no head of their owne, but the Bishop of Alexandria, which was a Catholike. Niceph. Lib. 13. Cap 10.

8 Although the Churche of Christ ceassed not at the end of the first fiue or sixe hundreth yeares, nor the glory of Christes kingdome was euer darkened: yet a greate number of the Bishops and pastors of the visible Church, began then to be dimme, and some altogether darke, because they lighted not their candels at the word of God, the onelyonly true light, shyning in the darke, but declined to the inuentions of men and doctrine of diuels according to the prophesie, of Saint Paule, 2. Thess. 2. of the apostasie and departing from the faith, 1. Tim. 4. towarde the comming & reuelation of Antichrist. Neither is it true, that M. Sander saith, that after the first 600. yeares, the Church was spread into mo countries, then it was before, but the contrarie. For Mahomet soone after peruerted the greatest parte of the worlde, whereas Affrica, long before was ouerrunne, and Christianitie spoyled by the Vandales, which were either Heathens, or Arrians. Notwithstanding, some small countries hauehave beene since that time turned to the Christian profession. And as it is true that Pastors and Doctors must still be to the end of the worlde in the Church, and Christ neuer forsaketh the same: so is it false, that Popish Bishops, & Priestes, which either were ignorant or altogether negligent in feeding and teaching the Churche with the foode and doctrine of Gods worde, whereof Saint Paule spake Ephesi. 4. or taught the doctrine of Diuels in steede thereof, be those Pastours, and Doctours by whome the preaching of the Gospell is continued, though they sitte in the same places, where sometime, the true teachers satt, euen as Antichrist their head, sitteth in the Temple of GOD, which is the proper place of Christe. Neither is the credite of such late writers, as account them for successors of the Apostles and godly pastours and teachers, sufficient to authorise them for such in deed, when their whole life p. 537and doctrine is contrarie to the writings of the Apostles, and those auncient godly Pastors & Doctors.

9 We say not, that the Church of Christ was knowen for the first …00. yeres after Christ only or chiefely by y^e Bishops & Pastors therof, but by their doctrine agreable to the word of God. And therefore it is sufficient ground for vsus, to deny the later rout, that professeth not y^e same doctrine, to be the church of Christ. The succession of persons or places, without the continuance of the same true doctrine, can no more defende the Pope & poperie, then it could defend Caiphas & Sadduceisme. For Caiphas a Sadducei, which denyed the resurrection, coulde more certeinly declare his personall and locall successiō from Aaron, then the Pope can from Peter.

10 I hauehave proued before, that it is false, which Master Sander againe sayeth to be true, that Eusebius and other writers point foorth the church of 500. yeres, onelyonly or chiefely by Bishops which ruled in Rome, Antioche, Alexandria, &c. The doctrine & actes of those Bishops agreeable to the scriptures,The later church compared with the former. is their description & not their personall or locall succession, as it was accompted in the latter times, when they had nothing else to commende their counterfet Bishops, being in life and doctrine contrarie to the worde of God, & the testimonie of the primitiue church. And where he sayeth noting in y^e margent, August. Ep. 165. that in olde time they were knowen to be heretikes, which departed from the knowen companie of Bishops & Pastors, agreeing in one faith, &c. it is verie true, but then this faith was proued to be true, not onelyonly by successions of Bishops, but by the holye scriptures, as the same Augustine sayeth in the same place: Quanquam nos non tam de istis documentis praesumamus, quàm de scripturis sanctis. Although wee do not presume so much of those documentes, as of the holie scriptures. To conclude, all practises and councels, that are contrary to the holie Scriptures, were then refused,Practises Councels. euen as they be nowe. Cyprian refused the practise of ministring the communion with water, because it was contrarie p. 538to the scripture. Augustine refused the practise of Cyprian, and the Councell of Carthage▪ for rebaptizing them that were baptized by heretikes: and for the same cause, our church refuseth the Masse, the Laterane, and the Tridentin councels, without daunger of schisme or heresie.

11 The vniuersall church is a spiritual collection, of many members into one bodie, whereof Christe is the onelyonly head, both in heauen and earth, as the Apostle sayeth Eph. 3. Cor. 15. The vnitie hereof is mainteyned by following the direction of his worde, and his holye spirite. The order of particuler churches, is mainteined by the seuerall gouernement of them. But their whole church, although it be like an armie of men well sett in arraye, yet can it hauehave no one chiefe Capteine in earth to direct it, but hee that is omnipotent, and fitteth in heauen, not onelyonly to ouerlooke it, but to rule and order it. For no mortall man can looke into all places, knowe all cases, prouide against all mischiefes, nor giuegive ayde in all dangers.

12 Therefore Peter was none such: and although Pascere be both to feede and rule, yet it is to rule like a Shepeheard, and not like an Emperour. Neither were the sheepe by Christe committed to Peter more then to the other, because hee loued more then the other, but Peter was charged as hee woulde by his forwardnesse shewe more zeale and louelove then the rest, so to employe the same to the feeding of Christes flocke. And whereas Maister Sanders quoteth Chrysostome in Ioan Hom. 87. I knowe not wherefore, except it were to shewe the prerogatiue of Peter aboue the rest. You shall heare what his iudgement was of Peters authoritie, notwithstanding all his prerogatiue, in Act. Apost. Hom. 3. Iam & illud considera, quòd & Petrus agit omnia ex communi discipulorum sententia, nihil authoritate sua, nihil cum imperio. Nowe consider this also howe euen Peter doth all things by the common decree of the disciples, nothing by his owne authoritie, nothing by commaundement, or p. 539with rule.

13 Therefore it is false which Maister Sander affirmeth, that the gouernement of the faithfull was committed to one aboue all other: for it did as well perteine to eueryevery Apostle, as to Peter to feede the sheepe of Christe. And when distinction for orders sake was made in the ministerie by God, Peter acknowledged the Apostleship of the circumcision, which was neither the greatest nor the chiefest parte of the church, to be allotted to him Gal. 2. vers. 7. Therefore, although there be one flocke of Christ vponupon earth, yet Christe is the onelyonly one shepeheard thereof,One shepeheard. as he affirmeth Iohn. 10. vers. 16 Although hee hauehave many seruauntes that ouersee his sheepe, as they bee scattered in many places, whose collection into one flocke, as it is not locall, nor visible, so they must needes hauehave an almightie, and inuisible shepeheard to gather them together, and no mortal man were he neuer so excellent, least of all the Pope the vilest man aliue.

14 For which cause, although eueryevery particuler flocke must hauehave one Pastour,A perticular flock. which is not necessarie, for some may hauehave more then one, yet cannot the whole church militant on earth,Church militant. hauehave one earthly man to be head therof. And albeit M. Sander woulde proue it particuler, in respect of the whole number of the elect, yet is it vniuersall in respect of all perticuler congregations on earth, at one time, and so vniuersall, as no singular man can possibly knowe it, much lesse gouerne it.

15 And therefore although Christe the vniuersall shepeheard wil suffer no particuler church to continue without a seruaunt to ouersee it vnderunder him, yet will hee committ to no seruaunt any charge, which is impossible for him to execute, as is the ouersight of the Catholike or vniuersall Church vppon earth. And here note the impudencie of the Papistes, which affirme that their particular Synagogue of Rome, is the Catholike or vniuersall Church, and yet denye, the whole church of p. 540Christ militant on earth, to be the Catholik churche.

16 It shall neuer be proued, that Peter was made by Christe the firste sheapheard ouer all the sheepe of Christ on the earth, otherwise then as all the Apostles were.

And yet if that were true, and that which Maister Sander inferreth also, that one chiefe sheapeheade shoulde be like Peter, as one that executeth the same office that Peter did: yet it followeth by no reason of consequence, that he concludeth, that all other bishops are excluded from this office, sauing, he that occupyeth his place at Rome, if euer he had any there. For he that were moste like to Peter in giftes, meete to execute such an office, were by all reason more meete to succeede Peter, then eueryevery vnlearned asse, & wicked helhound, that is aduaunced into that chaire of Rome, where Peter is supposed to hauehave sitt.

17 Nowe seeing Peter is sayd, first to hauehave sit at Antioche, and afterward to hauehave remoued to Rome, what reason is there seeing his supremacie was personall, that his successoures of Antioche after his death shoulde not claime it, as well as they of Rome, if it went by right of succession? For change of place can make no change of right. And the title of Antioche is the elder, therfore the better. Except Master Sander will say, that Rome hath it by his legacie, and then he must shewe vsus S. Peters last will and testament.

18 And whereas he sayeth, it is well knowen, that S. Peter dyed at Rome, it is not so well knowen, as y^t Christ dyed at Ierusalē, wherfore y^e Bishop of Ierusalem should more reasonably claime this supremacie & vicarship vntounto Christ. And that Peter writeth from Babylon, it is an argument he was not at Rome, but in Babylon of Aegypt, although S. Hierom thinketh he was at Rome, and calleth Rome Babylon as the seat of Antichrist, which M Sander is content to take, y^t he might hauehave some colour of Scripture, to proue y^t S. Peter was at Rome. Although it be such, as may serue to proue Rome to be the seate of Antichrist, but not the chiefe seat of the Church of p. 541Christ. Apoc. 19.

19 It is true that among al countries and cities, none was so notable as the citie and people of Rome, because of the seat of the Empire that was there, in which respecte also the churche of Rome was muche noted and reuerenced, so long as it continued in synceritie. But the bishops thereof, hauehave not bene so notable as many other of other cities. What one bishop of Rome like to Athanasius of Alexandria, Chrysostome of Constantinople, Ambrose of Millain? Yea poore Augustine of Hippo, or Osius of Corduba in their times, or before their times? And whereas hee saieth, no places so conuenient for the head of Christes churche to be setled in, it is altogether false, because it was not conuenient, that the heade of Christs churche should be setled there, where Antichrist shoulde sit, lest the one should be taken for the other.

20 And although it were graunted that Italie is the fittest place for worldly Empire, yet it foloweth not that it is aptest for spirituall gouernement. For in all worldly respects, the land of Promise far excelleth Italie, which now is the most slauishe countrie in Europe, being parted into so many seignories almost, as there be great cities, as Machiauill doth confesse.

21 Although at somtime, no citie in Italie was so notable as Rome, yet was it not so alwayes, since Christes birth, for it hath bene diuers times taken and destroyed by the Gotthes, and for many yeares left vnhabited. And although it was most notable in worldly glory, yet that was most vnmeete for to set vp the kingdom of Christ, & when it was in greatest glory it did alwaies withstand it. Therefore Ierusalem in the lande of promise, if God woulde hauehave chosen one citie for his vicare to sit in, had bene in all respectes the meetest place in the worlde.

22 That he saith no Apostle was more glorious then S. Peter, it is vntrue, for S. Paule affirmeth that he was equall with him, and the rest, & laboured more then they all. 2. Cor. 11. vers. 5. & 1. Cor. 15. vers. 10. But admit that Peter was the chiefe, yet it followeth not, which M.S. affirmed, p. 542that the bishop of Rome hath the most notable predecessor or founder of his chaire, that euer anye bishop had. For the bishop of Antioche, hath the same by his owne confession, and the elder title.

23 Where he saith that the church of Rome, was also founded by S. Paule, it is a manifest vntruth: for y^e church was there before S. Paule euer came there, as it is plaine by his Epistle to the Romaines, and before Peter also came thither, as it is plaine by the Epistle to the Galath. cap. 2. And therefore seeing the church of Rome was first founded, neither by Peter nor Paule, she hath nothing to brag of their preheminence, which many churches planted by the Apostles, might with more equitie challenge. As for the bequething of Peter and Paule, that hee speaketh of, when he can shew vsus a copie of their Testament, we wil shape him an other answere.

24 That there were many martyrs and confessours at Rome in the primitiue churche, the cause was the great multitude of people in that church, by reason of the frequens of the imperial city. But this proueth no prerogatiue of ancestrie ouer other churches. That so many of y^e first bishops suffred death for Christs cause (although it may be doubted of y^e number of 30. & vpwarde, because no auncient writer doth testifie it) it was by reason they were neerest vntounto y^e greatest persecutors, which were the emperors of Rome. But this proueth not y^e supremacy of y^e bishop of Rome, before the bishops of other cities, who hauehave likewise suffred death for Christ.

25 It is vtterly false y^t he affirmeth y^t no faithful people of any citye had euer so notable witnes, as the church of Rome of S. Paul, your faith is preached in y^e whol world. In which translation he falsifieth y^e words of S. Paule, for he saith your faith is reported, or commended in all the world, not y^t it was preached, for thē an vnsufficient faith should hauehave bin preached, which needed the iustification of y^t Epistle. And whereas M.S. saith, y^t Cyprian saith, the Apostle spake it prophetically, not onelyonly in respect of their faith present, but also of thē y^t should folow, it is to p. 543smal purpose, except M.S. can proue y^t the Romanes now do hold the same faith which S. Paul, & S. Cyprian commended in his felow bishop Cornelius and the Romanes of his time. And as for as notable, and a more notable testimonie of an other people then y^e Romanes, read the beginning of the 2. Thessalon. capit. 1.1. Collossians, cap. 1.

26 Whereas he saith that S. Hiero. proueth the faith of the Romaines which Saint Paule praised, to hauehave remayned in his dayes, because none other people did so deuoutly visite the sepulchres of the martyres, which the protestantes counte for infidelitie, rather then faith, he sheweth himselfe to bee an impudent wrangler. The words of Hierom be these, In prooem. lib. 2. in Epist. ad Gal. 3. Vultis scire ô Paula & Eustochiū, quomodo Apostolus vnam quā que prouinciā suis proprietatibus denotarit? VsUs que hodie cadem vel virtutum vestigia permanent vel errorum. Romanae plebis laudatur fides. Vbi alibi tanto studio & frequentia, ad ecclesias & martyrum sepulchra concurritur? vbi sic ad similitudinem caelestis tonitrui Amen reboat, & vacua idolorū templa quatiuntur? Non quod aliam habeant Romani fidem, nisi hanc quam omnes Christi ecclesie, sed quod deuotio in eis maior sit & simplicitas ad credendum. Rursum facilitatis & superbię arguuntur. Will you know, ô Paula & Eustochium, how the Apostle hath described euerye prouince in their owne properties? Euen to this daye, the steppes remaine either of vertues or of errors. The faith of the Pope of Rome is praised. Where is there such concourse any where els, with so great desire and frequence, vntounto the churches and sepulchres of martyres? Where doth Amen so rebound like to heauenly thunder, & the emptye temples of Idoles, so shaken with it? Not that the Romaines hauehave any other faith, but the same which al y^e churches of Christ hauehave, but because in them is greater deuotion and simplicitie to beleeue, likewise they are reproued for too much facility & pride. These words declareth y^t Hierome speaketh of no Popish pilgrimage, but of resorting to the churches, which were builded vpō the sepulchres of y^e martyrs, therefore called y^e memories p. 544of the martyrs. Secōdly, what he meaneth by faith, namely, deuotion & simplicitie of beleeuing & not doctrine. Thirdly, that the Romaines reteined aswell y^e vices as the vertues of their auncesters. But nowe they reteine onelyonly the vices.

27 The Papists liue vnderunder a visible head, but y^e same is Antichrist, the protestants vnderunder an inuisible head, which is Christ. The Pope fitteth in Rome the mother of al abhominations, hauing nothing to brag of, but the vertues of such as hauehave dwelled there before him, and no good qualitie of his owne. Yet the title of vniuersall shepherd M.S. denieth vntounto him, although he most arrogantly do vsurpe it. Howbeit properly M.S. saith, he ought not to hauehave it.

28 Therfore the bishops of Rome before Gregory the first, refused the same title as prophane & proude, which belongeth onelyonly to Christ. Yet the councel of Chalcedō offred it to Pope Leo the first, but he refused it as slanderous. This being cōfessed by M S. chuse whether you wil say the councell did erre in offring the same, or Pope Leo in refusing, or the latter Popes in vsing the same.

29 Gregorie the first in deede, tooke vppon him the humble style of the seruaunt of the seruaunts of God, as M.S. saith, but his successors, vsing that title for a formality, hauing bene content to be called Lord of Lords, and God aboue all gods, and our lord God the Pope, and the most holiest, and an hundreth more blasphemous titles, beside treading on the Emperours necke, & such like examples of prophane pride, as Nero, Heliogabalus, no Dioclesian euer shewed the like.

30 It is not to be proued that he saith, there were 4. Patriarks at the beginning, nor that the Pope of Rome was chiefe. For the councell of Nice, Canon 6. doth make the patriarke of Alexandria, and the rest equall with the bishop of Rome. Although afterward y^e bishops of Rome, as they were cōmonly ambitious, when persecution was staied, by prerogatiue of the imperiall citie, challenged a kinde of primacie, yet not of authoritie, but of order. p. 545And whereas he sayeth, other Patriarches were preferred in respect of the affinitie they had with S. Peter, it is false: for the Patriarch of Constantinople was placed next to him of olde Rome, because Constantinople was newe Rome, & the imperiall cittie Concil. Constantinop. Cap. 2. or after Garanza. Cap. 5. That the Pope did erect patriarchal Seas at Aquileia, & at Senis, it was not for that the other were infected with heresie, but that they refused to acknowledge his Antichristian authoritie, bought of Phocas the murtherer, by Boniface the third: for if his authoritie had bene so great, as is pretended, he would hauehave deposed those hereticall bishops, and set vp Catholikes in their places, rather then to hauehave spoyled the seates of their dignities for euer, for the fault of the bishops.

31 It is false y^t he sayeth, neuer any bishop was so much esteemed as the bishop of Rome, for Athanasius of Alexandria, was more esteemed of the godly, then any bishop of Rome, in his time. Likewise when the Sea of Rome vsurped prerogatiue, it was reiected by the Councell of Africa, which decreed that none should appeale thither & discouered the counterfaiting of the bishops of Rome. Con. Mileuit. Cap. 22. & Conc. Aphrican. Ep. ad Coelestin. Likewise it was reiected of the church of Alexandria, whereof great dissention arose, Con Affric. Cap. 68. That Irenaeus, Tertullian, Optatus, Hierom, Augustine, Eugenius, Theodoretus poynted to the church of Rome, as to a witnesse of trueth, it proueth her clearnesse from those heresies in their tymes, but giueth her none authoritie ouer other churches, nor yet maketh her a rule of trueth to all churches, for then there needed none other arguments against heretikes, but the authoritie of the church of Rome, whereas the testimonie of that church was one of the weakest reasons they vsed, and that least preuailed.

32 That he affirmeth other cities to hauehave chosen Bishops of their owne tongue, it is also true of Rome. For he cannot shewe one Pope y^t was ignorant of the Latine tongue, while it was spoken in Rome. And not many, p. 546I thinke not one ignorant of the Italian tongue, since that time, although they were borne in other countries. Besides that it is the fondest reason that euer I heard, one or other alledge, that the Popes hauehave bene borne in diuerse countries, therefore they are supreme heade of the church, more then other bishops that were bishops in the countries where they were born: and yet more foolish that speaking of Bishops of other tongues, hee nameth so manye places all of one tongue: As Syna, Antioche, Galile, Ierusalem, Bethelem, which are all of one tongue: Campania, Thuscia, Aquileia, Pisa, Genua, Bononia, Millaine, Parma, Rauenna, which are all Italian: Gascoyne, Lorayne, Sauoy, Burgundie, Rhemes, Tholose, which are all frenche: Saxonie, Bauier, Hollande, Alsaria, Mastriche, which are all duche: Cappadocia, Thracia, Creta, Sicilia, Sardinia, Athens, Nicopolis, which are all Greeke. There remaineth Spaine, which is in a manner Italian, and last of all Englande and Affrick. So that there are not past fiue or sixe diuerse tongues of so many places as hee hath alledged to bleare the eyes of foolish Papistes: As if one shoulde saye, the Bishops of Caunterburie hauehave beene borne, some in Yorke shire, some in Durham, some in Chester, some in London, some in Norfolke, some in Cambridge, &c. Some in Italie, some in Greece, some in Fraunce, some in Wales, some in Normandie, therefore that churche of Caunterburie is the chiefe Sea in the worlde.

33 The See of Rome in deed was verie forward in vsurping authoritie of a chiefe iudge ouer other churches, as Victor in excommunicating the bishops of Asia, about the celebration of Easter. But they vtterly neglected his sentence, yea, and diuerse did not (as Maister Sanders sayeth) gently wish him not to deale so seuerely, but sharpely rebuked him for his presumption and contention, as Eusebius sayeth, lib. 5. Cap. 25. Extant autem & verba illorum qui victorem acriter reprehenderunt, Equibus & Irenaeus, &c. Their wordes are extant, p. 547which sharply reprehended Victor, of which number Irenaeus was one. And whereas hee sayeth that Saint Cypriane desyreth Pope Stephanus to depose Martianus bishop of Arles in Fraunce, it is false, for hee exhorteth Stephanus beeing somewhat slacke, against the Nouatians, to write his letters vntounto his fellowe Bishops in Fraunce, as he him self oft had done, that they woulde depose Martianus the heretike, and suffer him no longer to insult ouer the churche, which argueth the remissenes of Stephanus, to doe that which was the charitable duetie of euerie bishop, as Cyprian sheweth, but proueth not his authoritie ouer all bishops. That Felix the thirde deposed Aacarius bishop of Constantinople, hee shewed the time of the full reuelation of Antichriste to bee at hande, yet did hee it not of his owne authoritie, but by authoritie of a Synode, and afterwarde by a Synode restored him.

But Iustinianus the Emperour deposed two bishoppes of Rome, Syluerius and Vigilius by his owne authoritie.

34 That the bishop of Rome hath beene made the Committie of diuerse Councels, to receiue the subscription of such as hauehave beene noted of heresies, after their repentance, it prooueth no superioritie in the worlde, but a good opinion that those Councels had of his fidelitie.

35 The letters of Leo to Flauianus and Theodosius, proue not that the Patriarches Flauianus and Anatolius were commaunded to giuegive an accompt to the Bishop of Rome: but rather Leo humbly desyred the Emperour Theodosius to commaunde a Synode to bee gathered in Italy, because Flauianus had appealed not onelyonly to the Bishop of Rome, but to all the Bishop… of Italie, Ep. 23. And that hee writ that Anatolius shoulde confesse his faith before hee were ordeined, it was his good councell to the Emperour, no commaundement to either of them, Ep. 31.

36 It is false that all nations appealed to the Pope p. 548of Africa, & did excommunicate all them, that so would or thought meete to appeale. Concil. Mileuit. Ca. 22. Concil. Aph. Ep. ad Coelest. And although some appealed to the iudgement of the church or Bishop of Rome, yet that proueth no generall authoritie. The Councell of Sardike which M. Sanders citeth Can. 7. did moderate those appeales which had not bene lawfull, if they perteined to the Bishop of Rome de iure of right. Liberatus whom he citeth for the appeale of Athanasius, affirmeth that the Councel of Chalcedon confirmed by the Emperor, gaue no place to the contradiction of the Bishop of Rome, nor his legates. Cap. 13. which disproueth his supremacie, more then any appeale can proue it. As for the appeale of Athanasius, if any were, it was euer ruled by the Emperour, who appointed him a synode to iudge his cause at Tyre. Socrat. lib. 1. Cap. 28. & Theodorete testifieth, that after he was called to Rome by Iulius the bishop, by the Emperour Constantius his commaundement, his cause was referred to the councell of Sardica, when he had first appealed to the Emperour Constans, lib. 2. Cap. 4. He citeth Chrys. Ep. ad Innocentium, to proue that he did appeale to the Bishop of Rome, where there is no such matter. Only he declareth how iniuriously he was dealt withal, by meanes of Theophilus Bishop of Alexandria, from whome he appealed not to the Bishop of Rome, but to a Synode. Of the appeale of Flauianus, we hauehave spoken euen now by the confession of Leo himselfe Ep. 23. As for other appeales of later times, they proue the ambition of y^e Romish bishops that would receiue them, although of many they were misliked.

37 That Gelasius affirmed bishops condemned by prouincial councels were restored by the Pope alone, hee citeth his Epist. ad Faustum, in which is no such matter, & yet if it were so, I say it proueth nothing, but the ambition of that See, which before his time, began to encrease toward a supremacie, and not long after obteined, that it sought for. But from the beginning it was not so. The bishop of Rome bearing witnesse of him self for his p. 549owne aduauntage is not to be credited. In that Epistle he sheweth that Acacius by Lyra was cōdemned according to the Councell of Chalcedon, which was lawful not only for him, but for any other Bishop to hauehave done, in as much as he inuented no newe heresie, but did communicate with an other heresie alreadie condemned in a Councell.

38 In the third generall Councell holden at Ephesus, there is mention that Cyrillus was President of the councell, but not that hee was Lieuetenant of the Bishop of Rome, although Euasius a late writer in comparison, doth so suppose. But the wordes of the Councel are these: Deni que Petrus & Ioannes aequalis sunt ad alterutrum dignitatis, propter quod Apostoli & sancti discipuli esse monstrantur. Peter and Iohn are of equall dignitie, one with the other, bicause they are shewed to be Apostles and holy Disciples. This confession of the Councel maketh more against the Popes supremacie, then the Lieuetenantship of Cyrillus to the Pope, if it were true, could proue for it.

39 Maister Sander saith (without proofe but of declining times almost 500. yeares after Christe, and later) that the See of Rome had Legates both ordinarie and extraordinarie, throughout all Christendome, which if it were true, proueth no more his supremacie, then that the King of Spaine hath dominion ouer all those countries, where he hath Legates ordinarie and extraordinarie. He citeth the seuenth Canon of the councel of Sardica, which was, that he might send a Priest from his side: Which in deede was a restraint of his vsurped authoritie, and not a confirmation or an enlargement thereof. For the Canon is this: That if any Bishop, y^t was deposed by the Bishops of his owne countrie, did appeale to the Bishoppe of the Church of Rome, the Bishop of Rome should write to the Bishops of the next prouince, to examine his cause, and if the partie by his opportunitie should moue the Bishop of Rome the second time to be heard againe, then he might send Presbyterum à latere, an elder from his side, one or more, which either with the Bishops aforesaid, should p. 550iudge and determine the matter, or else leaue it wholy to the iudgment of the Bishops of the Prouince. By this Canon the singular authoritie of the Romish Bishop is modestly excluded.

40 The examples of Bishops Perigenes and Martinus translated by the Bishops of Rome, in the declining times, proueth not the perpetual supremacie of the Pope: seeing by generall Councels al such translations hauehave bene forbidden in elder times. Nic. c. 15. chalc. c. 5.

41 The consent of the B. of Rome was not so necessarie to generall Councels, but y^t they were held w^tout his presence, or his sending. For concerning his personal presence, he was not at any of the 4. first approued generall Councels: neither any for him at the second of thē, which was held at Constantinople, where Nectarius Bishop of y^e citie was president. Also the fourth of Chalcedon, made y^e See of Constantinople equal with the See of Rome, which although Leo Bishop of Rome disalowed, yet did it take place as Liberatus testifieth, Cap. 13.

42 Although the Bishop of Rome had his Legate in some prouinciall Councels, yet it is great impudencie to say, he had them in al. And such as then were present, they bare no rule or preheminence, but as the Legates of other Bishops. Philippus and Asellius were at the Councell of Aphrica, in which decrees were made against the supremacie of the Bishop of Rome, and yet they subscribed, cap. 92

43 That the Pope hath procured a fewe nations to be conuerted within these thousand or 900. yeares, as England by Augustine, Saxoni by Bonifacius &c: it can not excuse him from being Antichrist him selfe▪ although M. Sander saith, we account him to be but the forerunner of Antichrist. For though Gregorie otherwise a ceremoniall and superstitious man, was moued with zeale of Christes glorie, to seeke the conuersion of as many as he could, yet the Popes which followed after him, in procuring the cō uersion of some countries, rather by cruell warres, then by preaching of the Gospell, as Prusia, Liuonia, Lithuania, &c. sought their owne glorie and aduauntage, vnderunder p. 551the colour of Christes religion, and therefore were not diuided against Satan, but ioyned with him in hypocrisie.

44 As for the conuersion of the Infidels in the newe found landes, is a newe found argument, to proue the primacie of the See of Rome. Like as the conuersion of Elias the Iewe by Pius. 5. Many Iewes and some of greate learning as Emanuel Tremelius, hauehave bene conuerted to the Gospel. And one within this two yeares was baptized in London.

45 That the See of Rome hath so long flourished like a Queene in worldly pompe, it is the more like to the See and citie of Antichrist, Apoc. 18. verse. 7. And that the cities of the other Patriarches, and their Bishops be oppressed with Infidels, it letteth them not to be true Christians. For Esaie 60. prophesieth not of worldly pompe, but of the spirituall glorie of the Church, which was as great before Constantius stayed the persecution, as euer since.

46 That no Bishop was euer so honoured of Princes, Kings, or Emperours, as the Pope &c: it proueth him to be Antichrist, and his Church the whore of Babylon, Apo. 17. vers. 2. &. 17. &. cap. 13. & 16.

47 That the Frenchmen deposed their King Childericus by the Oracle of Pope Zacharie, which discharged them of their lawful othe of obedience, it proueth mightily the Pope to be Antichrist. Peter saith, Feare God, honour the King, 1. Pet. 2.

48 And much more that Pope Leo the third did transferre the Empire it selfe into the West. For Peter commaunded obedience to be giuen to eueryevery ordinance of man, for the Lord, whether to the King, as to the most excellent, or to those rulers that are sent of him. 1. Pet. 2.

49 That Pope Gregorie the fift gaue an order for the election of the Emperour, confirmeth our iudgement of the Pope to be Antichrist, as also that Nicholas the first, threatened the Emperour Michael the ouerthrowe of the Empire of the East, whereof hee by his proud rebellion and disobedience, and diuiding the West part from it, was a cause.

p. 55250 That the succession of the Bishops of Rome hath ben continued in histories with the reigne of Emperours and Kings, it proueth in deede, that the Church of Rome hath ben either very famous, when it was gouerned of good Bishops, or infamous when it was degenerated into Antichristian tyrannie, but this proueth no more the authoritie thereof to be lawfull, or the religion good, then the succession of Heathen tyrants, Emperours, Kings, & great Turkes, proueth their religion true, or their vsurpation lawfull. As for y^e light of worldly fame, that M.S. boasteth of, is spirituall darknesse, and not the light of the Gospell, which our Sauiour speaketh of, Luke 5. No man lighteth a candle, &c.

51 As it is true, that the Bishops of Rome in the first 300. yeares were greatly persecuted by tyrants, so is it false, that all heretiques agreed to resist that See. For diuers Bishops were heretiques. Liberius was an Arrian peruerted by Fortunatianus: Hierom. in Catalog. Vigilius was priuily an Eutychian, as appeareth by an Epistle of his, written to those heretiques at the procurement of the Empresse: Liberatus Cap. 22. Honorius was a Monothelite, condemned in the sixt generall Councell at Constantinople: Act. 13. Anastasius was a fauourer of Nestorians, as many Ecclesiastical histories do confesse: Garanza in Anast.

52 That the Church of Rome hath continued, although diuers Christian Princes hauehave opposed them selues against it with the citizens of Rome, and the Cardinalls, and that neither the wicked life of the Popes, nor the schismes of many Popes at once hauehave subuerted it, doeth not proue it to be the rocke, against which the gates of hell shall not preuaile. For when Antichristian heresie, and diuelish wickednesse hath ouerflowed all the Church of Rome, it is manifest, the gates of hell hauehave mightily preuailed against that See, although the finall ouerthrowe of that Antichristian head with the body, be reserued vntounto the almightie power of our Sauiour Christe toward the end of the world: 2. Thessa. 2. And it is false that Christian Princes, the Romane Citizens, the Cardinals, p. 553or the factions of Diuers Popes hauehave assaulted the See of Rome, but rather the ambition, and tyrannie of some persons occupying the same.

53 It is false that all countries which forsooke the obedience of the Bishop of Rome, were shortly after possessed by Infidels, for Affrica was none otherwise possessed by the Vandales, then Italy by the Gothes & other barbarous nations. The Graecians immediately before their oppression by the Turkes, were reconciled to the Church of Rome in the councell of Ferrar, and Florens▪ Before which time the Bohemians forsooke the Romish See, and yet remaine a nation at this day: howe many mightie nations hauehave forsaken the the Pope? which by Gods grace shall be kept as long from oppression of Infidels, as they keep in obedience of y^e Gospel, the contempt whereof, and not of the Pope was punished in the Asians, Africans and Graecians. And the prophecie of Esaie, 60. That nation and kingdome, which shall not serue thee shall perish, is to be vnderstoode, of finall and eternall perdition, and not of oppression by Infidels. For the nation of the Persians, Turkes, Saracens, and other which submit not themselues to the Church of Christ, shal perish, although they triumph in the worlde neuer so long.

54 Diuerse councels without the bishop of Rome, did with as great and greater credite, determine of the Canonicall Bookes of holie scripture, as Gelasius did with his 70. Bishops, Cap. 59. Carth. 3. Cap. 74. and others.

55 The Popes liberalitie toward forrein nations, was neuer so great by the hundreth parte, as his couetous extortions and Antichristian exactions hauehave beene, witnesse Matth. Paris. Matth. West, Anno Reg. 1244. and in a manner all Popish Historiographers of late times. As for his liberalitie in these times, is but to his owne bondslaues, whom he hyreth with a litle exhibition, to blase his charitie, least hee should bee forsaken of all men.

56 The greatest archheretike that euer was, is the Pope of Rome, so farre passing the archheretikes that hauehave bene p. 554in the other patriarchall Sees, as Antichrist the head of all heresies, passeth the members of that bodie. For other heretikes take away but some part of Christes person, or his office, but the Pope vnderunder pretence of honoring him, putteth him quite out of place, by his vsurped supremacie, false doctrine, blasphemous sacrifice of the Masse, and all other his abhominations. And that our Sauiour CHRISTE prayed for Peter, that his faith might not fayle, it perteined onelyonly to his person, and to the temptation that immediately followed. For otherwise Peter erred, when he was reproued of God in vision Act. 10. and of Paule Gallath. 2. And that Bishops of Rome hauehave erred and beene heretiques, I hauehave proued in the 51. article, to which you may adde Iohn the 23. that was condemned in the councell of Constance for that he denied the immortalitie of the soule, the resurrection of the bodie, and the life euerlasting. Sess. 11.

57 That the See of Rome hath made so many wicked decrees, so vniuersally obserued, with such consent of many nations, it came not of the spirite of godly vnitie, but of the efficacie of errour, whiche God sent into the worlde for a iust plague of the contempt of the trueth. 2. Thessalonians 2. And this consent of so many nations vntounto her abhominable decrees, proueth Rome to be Babilon the mother of all abhominations, that hath made all nations dronke with the wine of the furie of her fornications, Apoc. 18. verse 3. The degrees of marriage prohibited, are of the Lawe of God, and not of the Pope: the celebration of Easter although it be an indifferent ceremonie, yet it is elder then the Antichristian authoritie of the Pope. Albeit the mysterie of iniquitie beganne to worke in Victor about it. That many Bishops and priuate men hauehave written to suche Bishops of Rome as were learned, namely Leo, and Gregorie, for their resolution in diuerse questions, it proueth no supremacie: for as many hauehave written in like cases to Augustine a poore Bishop p. 553of Hippo, and to Hieronyme but a Prieste of Rome, yea Damasus Bishop of Rome himselfe hath written to Hieronyme for his iudgement. Pope Sergius did write to Ceolfride Abbot of Woremouth in England, to be resolued of certeine questions of Beda, one of his Monkes. Math. West. Ant. 734.

59 That this resorte to Rome for councell, was not onelyonly of deuotion but of duetie, because the Pope had reserued the hardest cases to his owne iudgement as Moses did, hee bringeth no proofe but the Popes owne decrees, whiche are of small credite in his owne case, and the corrupt practise of the later times, when men had submitted themselues vntounto the beast.

60 That not onelyonly the Bishoppes of Italie, but also of Sicilia, whiche is not farre off did come in person to Rome at certeine times, it prooueth not that all Bishoppes in the worlde were obedient to the Bishop of Rome, or were bound so to visite him, or that they did so visite him.

61 The primacie of the Bishoppe of Rome in olde times, was but of order, not of power, his presidence in councels was but honour, not of authoritie, and that by graunt or permission at the pleasure of the councell. Ioan. Patr. Ant. in con. Basil. The councell of Nice made him equall with other Patriarches: The councell of Constantinople made the see of Constantinople equall with Rome. Sozomen. Lib. 7. Cap. 7. & 9▪ so did the councell of Chalcedon leauing Rome no prerogatiue but of Senioritie, and referring all causes of difficultie to the iudgement of the see of Constantinople, whiche was new Rome. Con. 9. & Con. 16.

62 That Iustinian was content to permitte to the Pope of the Elder Rome to be Primus Sacerdotum, according to the definition of the Canons, it proueth not his pretended supreame authoritie ouer all other men, but onelyonly that he was first in Order. For hee himselfe deposed two Popes Syluerius, and Vigilius. And p. 556where Maister Sander interpreteth the definitions of the Cannon, to be all the foure first councells, he ouerreacheth too much, for the Pope could neuer proue his primacie by the Councell of Nice, although he forged a decree thereof as is shewed before.

63 It is true, that Phocas the traytor and murderer of his M. Mauritius vsurping the Empire, for a great summe of monie receiued of Boniface the thirde, determined the controuersie between Constantinople and Rome, giuing Rome the title of Antichrist, which from such a holy beginning it claimeth and vsurpeth vntounto this day. But if the See of Rome, had beene the head of all churches by the word of God, what neede had the Bishop of Rome to buy it of Phocas, but onelyonly to shewe himselfe the successor of Simon Magus, not of Simon Peter?

64 As it is true, that God vsed the peace and authoritie of the Romane Empire, to spread abroade the doctrine of the Gospel, so is it altogether vntrue, that Constantine resigned the citie of Rome, to Syluester the Bishop thereof, because he builded another imperiall citie in the East to keepe those partes of the Empire in peace and subiection. For it is well knowen, that many hundreth yeres after Constantine the great, his successors inioyed the citie and pallaces of Rome, vntill they were defaced by the Gothes, and yet afterward the citie was restored to Iustinianus the Emperour out of the handes of y^e Gothes by Bellisarius and Narses. And whereas M. Sander saith that neuer any Emperour of the West had his seate at Rome after Constantinus, he sheweth either his great impudence, or ignorance in histories. For although some of them occupied in warres kept at Milliane, Treueres or other cities, yet is it vtterly false, that there was neuer any Emperour suffered to make his ordinarie mansion place at Rome. For Honorius, & Valentinianus Iunior, dwelt at Rome, before the subuersion of it by the Gothes, & many other, euen vntounto Augustus. After which time, Italy being oppressed with barbarous nations, was no place for the Emperours safetie to dwell in. In which meane time, the p. 557Pope grewe to such greatnesse, that he made challenge not onelyonly to the citie, but euen to the Empire it selfe, taking vppon himselfe Antichrist, to remoue it from the East vntounto the West, which was in deede a great miracle, but such a miracle as was more meete for Antichriste to make, then the successour of Peter.

65 It is true that Rome hath lost no preheminence by the departure of the Emperor, for as Chrysostome sheweth in 2. Thes. Antichrist was to succeed the Emperour in the seat of the Empire being made voide, and to vsurpe all auctoritie both of God and men: pretending the seat of Peter, but being in deede the seat of the beast: Apoca. 13. and of the Whore of Babylon, Apo. 17. as both Augustine and Hieronym doe often times confesse. Augu. De Ciuit. Dei. lib. 18. cap. 2. & 22. Hie. Algas. 9.11. In Esai. lib. 13. cap. 47.

66 Although it be confessed by vsus that the prerogatiue of the first place was graunted to the bishoppes of Rome in many metings and councels, yet is it not granted that it was so alwayes, nor in all generall councels. And therefore this our confession prooueth not the Pope to be suche a starre, candell, or light, as M. Sanders doeth imagine. Nor that hee shoulde bee heade of the church, because hee was first in place, no more then an archbishoppe is head of the churche of his prouince, because he is first in place, although his church be compared to the members of a body. For all particular churches make but one bodye, whereof Christ is the onelyonly head, for it were a monstrous body that shoulde hauehave two heades, and therefore it is truely saide in the councel of Basil, Papa non est caput principale, nec ministeriale vniuersalis ecclesiae. The Pope is neither the principall, nor the ministeriall heade of the vniuersall churche. And therefore as it is saide in the same place, the Pope neuer had any prerogatiue but by concession or permission of councels. Now make what you can M. Sander of our confession and your owne popish councels.

67 It is a faint proofe, that the church of Rome is the p. 558head, rote and mother of all churches, because Ambrose and Hierome called the faith of the church of Rome the Catholike faith, at suche time as it was true and Catholike in deede. As if a man shoulde say, the faith of the church of Englande, is all one with the Catholike fayth, therefore the churche of Englande is the head, roote and mother to all churches. Likewise that the Vandales which were barbarous people, and Arrians, calleth the Catholikes Romanes, differing from them in nation, as much as in religion.

68 The fathers neuer beleeued that the Romaine churche cannot erre in the profession of their faith. For Cyprian lib 4. Epist. 3. ad Romanos, &c. Falshood canne hauehave no accesse to the Romanes, meaneth not (as M.S. saith) such Romaines as tarye in the vnitie of S. Peters chaire: but of such as continue in the faith which S. Paule praised: therefore hee saith, Ad Romanos, quorum fides, &c. The Romanes whose faith was praised by the Apostles. Againe he speaketh not of erringe in profession of fayth, but of falshood in winking at Scismatikes, which sought for a refuge in S. Peters Chaire, the principal churche, beinge iustly banished out of other Churches. And that Cyprian thought not, that the Churche of Rome cannot erre in profession of faith, it is most manifest by this, that if he had bin so perswaded, he woulde not hauehave contrary to the iudgement of the churche of Rome, decreed with his felow bishops, to adnihilate the sacraments ministred by heretikes. As for the decretall epistle of Lucius, we reiect it, as a counterfet with all the rest of that rable, in which these ancient bishops of Rome are faine to write so barbarously, as no Carter did speake Latine in their time when they liued, and alway extoll the dignity of that See of Rome, as though in these great persecutions, they had nothing els to talke of, but their prerogatiues & priuiledges. The testimonies of Leo which he citeth, sauour of a Romane stomake, drawing as neere to the Antichristian pride, as the man was to the time which wrote them. Barnarde was but a late writer, when Antichrist p. 559was in the top of his pride, & therefore his iudgement argueth the corruption of his time. Finally when so many Popes hauehave bin condemned for heretikes, what impudācie is to say y^e Pope or See of Rome cānot erre▪

69 To proue that the Emperours acknowledged the church of Rome to be the head of all churches, he citeth Iustinian which was almost 660. yeares after Christ. Cod. de summa trini…. lege. 4. writing to Pope Ioannes: Sanctitas vestra capu… est omnium sanctarum ecclesiarum. Your holines is heade of all holy churches: I will not quarrell with him that he citeth the words otherwise then they are read in y^t Epist. by which it seemed he saw not y^e book himself: but I answere y^t this epistle is a meere counterfet and forged euidence being not founde in the auncient coppies, and therefore hath no glose of age vppon it, as it is testified by Gregorius Haloander in a marginall note vppon the same Epistle. No maruaile if a false title be defended with a forged euidence. For if no men had admonished vsus of y^t forgery, yet the verie style vnlike Iustinians writing in other places, argueth a later inuenter then either that Ioannes, or Iustinian.

Likewise he citeth the saying of Eugenius, not long before bishop of Carthage, which called the Churche of Rome the head of all Churches, and yet he reposed not all his confidence in the bishoppe of Romes aucthoritie: but saide he woulde write to his brethren the other bishoppes, that they might come to demonstrate the true faith against the Arrians, especially to the bishop of the Church of Rome, which is the head of all the Churches, meaning the principall Churche, Vict. lib. 2.

70 Thirdly hee citeth the words of the bishop of Patara, intreatinge the Emperour Iustinian for Syluerius bishoppe of Rome, whom he had banished. There is not one king, as Syluerius is Pope ouer the church of y^t whol world. This bishoppe being 550. yeares after Christ, and a suter also, is not sufficient to make the Bishop of Rome so great a king. And whereas Maister Sander sayeth, that the Emperor yeelded to his saying, & repented & willed p. 560him to be restored, and therfore chargeth M. Iewel with impudency for alledging the example of Iustinian banishing Syluerius, and Vigilius, to proue that he had somewhat to doe in the churche of Rome, affirming that hee might as well alledge the homicide and adultery of Dauid, to prooue that hee had somewhat to doe with an other mans wife: the trueth is, M. Sanders forgeth a matter contrary to al histories, which affirme that Syluerius dyed in banishment. And how vnlike it is, that Iustinianus repented of the banishinge of Syluerius, vppon the words of the bishop of Patara, in respect y^t he was Pope ouer the church of the whole worlde, appeareth by this, that he afterward banished Vigilius his next successor in the same sea. The wordes of Liberatus whom M.S. citeth cap. 22. bee these: Quem audiens imperator reuocari. Roman… Syluerium iussit, &c. Whom when the Emperour heard, he commaunded that Syluerius shoulde be called againe to Rome, and that iudgement should be made of these letters, so that if it were prooued that they were written by him, the bishop might remaine in any citie, and if they were prooued to bee false, he shoulde bee restored to his owne See. These wordes doe manifestly shew, that Iustinian repented him not of banishing the Pope, as a thing vnlawfull for him to doe, but onelyonly that whereas it was alledged in the Popes behalfe, that the letters of treason were forged, which he was charged to hauehave written to the Emperours enemies, Iustinian was content, that his cause might come to a newe iudgement, and if he were found cleare, to bee restored, if not, to continue in banishment. To conclude the sayinges of Gregory bishop of Rome, in defence of his owne dignitie, are of small credit. And yet they are a great deale more modest, then the proude decrees of his successours. For he challengeth the hearing of such controuersies only, as arise in those dioces, which hauehave no Metropolitane or Patriarche of their owne to resort vntounto, to determine them. And againe, I cannot tell what bishop is not subiect to the Apostolike See, if any fault be found in them, otherwise all the bishoppes are p. 561equall, lib. 11. Ep. 58. lib. 7. Ep. 64.

70 The fame, glorie, and authoritie of the auncient church of Rome, is a shame and dishonour to the present popish church of Rome. Because it keepeth not nowe, but hath altogether reiected the doctrine deliuered by the Apostles, that Irenęus commended in his time, libr. 3. Cap. 3. nor holdeth that rule or beleefe of the Apostles vndefyled, which Ambrose praised in his time, Ep. 81.

71 This land of Britaine receiued the faith of Christ, as Gildas a Britaine, a more auncient and certeine writer, then Ado M. Sanders author, in the time of y^e reigne of Tiberius 160. before Eleutherius was Bishop of Rome, by the preaching of the Apostles and Euangelists, as some write of Saint Paule, some of Saint Simon of Cana, some of Saint Philip, some of Ioseph of Aramathia. Neither did Eleutherius sende Fugatius and Damianus by him selfe, or as of authoritie, but being required by Lucius or Leuer Maure, one of the little Kinges of some shiere of Britaine, as Ninnius a Britaine doeth testifie. For that Lucius was King of all Britaine, it is proued false by all the Romaine histories, which testifie that the Emperour was then soueraigne of Britaine, vnderunder whome ruled certeine petie Kinges in some partes not throughly conquered.

72 Beda an English Saxon, more like to knowe matters of this lande, then Prosper a forreyne writer, affirmeth that the Britaines against the Pellagians heretiks, desired ayde of the Bishops of Fraunce, who by a Synod there gathered, sent Germanus and Lupus two Bishops to confute the Pelagians, without any sending to Rome, or from Coelestinus Bishop of Rome, lib. 1. Cap. 17. Likewise the seconde time at the request of the Clergie of Britaine, Germanus returneth with Seuerus to roote out the heresie of the Pellagians.

73 The zeale of Gregorie the first is to be commended, that he sent Augustine to conuert the Saxons to the faith of Christe, although the superstitions which hee p. 562brought in with the Christian faith, cannot be defended. The diligence of Augustin in teaching according to his knowledge, deserueth praise, yet can it not make him an Apostle, because an Apostle hath his calling immediatly of God, Gal. 1. If we report his pride and crueltie as wee finde in our histories written by Papistes, let the worlde iudge, whether we or they do him iniurie.

74 From Vitellianus the Pope, was Theodorus a Grecian sent to be Archebishop of Caunterburie, rather to reteine the countrie vnderunder the vsurped authoritie of the Romish bishop, then to instruct them in matters perteining to the faith. For the Pope him selfe was afraide of him, that beeing a Gręcian, hee shoulde teache any thing contrarie to the Romishe religion, Beda. lib. 4. Cap. 1.

75 King Henrie the eight found his dominions subiect to the tyrannie of the Pope of Rome, which vppon good ground and authoritie of the scriptures, hee banished out of his realme, what cause soeuer papistes do surmise, or to speake plainly, notwithstanding the iniurious and contumelious dealing of the Pope about his deuorse from his first vnlawfull mariage gaue him occasion to enquire and finde out what weake foundation the vsurped power of the See of Rome was buylded vppon.

76 King Henrie departed not out of the societie of the churche of Rome, onelyonly for the vices of the men thereof, but for their false and Antichristian heresies which they obstinately mainteined, and ioyned him selfe to the true, auncient, and vniuersall Church of Christe, when hee departed out of that false newe sett vp, schismaticall, and particuler Synagogue of Rome, as Saint Augustine went from the Manichees to the Catholicke church. And as King Henrie the eyght knewe whence hee went, so knewe hee also whither he went, euen from Rome with seuen hilles, to Ierusalem which is aboue, and is the mother of vsus all.

p. 56377 Hee that goeth out of an hereticall church, as King Henrie did, must goe to the Catholike church of Christe, as hee did, without making any newe church, or being without a church. I knowe not the age of Maister Sander, but if hee bee not much aboue fourtie yeares olde, hee was borne and baptized as manye other Papistes were, in that which hee calleth a newe church, or no church, which howe hee will aunswere, let him and them aduise, which holde it necessarie, that a man must tarrie in that church, in which hee is baptized.

78 King Henrie the eight was not without a churche, but in the church of Englande, a member of the Catholike church of Christe: neither did hee call him the supreme head of the church of Englande, before that title was giuen him by the Popish Clergie in their submission, after they were cast in the premunire: Edw. Hall.

79 That hee receiued not fully the true doctrine of Christ, as he banished the false vsurped power of y^e Pope, is to bee imputed to the trayterous practises of his dissembling Clergie, which although they durste not withstande him in mainteining the Popes authoritie, yet they laboured all that they coulde, to reteine the Popes doctrine, in as many poyntes as they might: hereof came the lawe of the sixe articles, which mainteined the sacrifice of the Masse, transubstantiation, communion in one kynde, and such other heresies. Neuerthelesse, the authoritie of Antichrist, much Idolatrie, & superstition, and false doctrine was abolished, Iustification by faith in Christe was preached, the scripture was read in the vulgar tongue, which was a beginning of a reformation, and returning vntounto the true church of Christe, and not a setting vp of a newe churche: Except Maister Sander will saye, that those Kinges of Iuda, which refourmed some parte of religion, and yet left the hill altares & other abuses, did set vp a newe p. 564church, because they made not a perfect reformation. Finally, where he sayth, that King Henrie adioyned himselfe to no companie of faithfull men in earth, which had from Christes time liued after that profession of faith which he allowed, proueth not, that hee set vp a newe church. For he ioyned to the Catholike church, in so many pointes of true doctrine as hee acknowledged, from which the Popish church was departed, although he was not rightly instructed in all.

80 The church of Englande in King Henries time, was a true church, although all the doctrine which was then mainteined by publique authoritie (through the subtile practises of popish hypocrites) was not true. And the church of England at this daye, is the same that it was then, but nowe by publike authoritie embraceing all true doctrine, which by the true members of the church in King Henries dayes was mainteined, and withstoode by hypocrites or other, not yet rightly instructed.

81 The church vntounto which King Henrie went, and brought the realme, when he departed from Rome, was the same church, which began at Ierusalem, and so increased into all nations, and continueth in the world for euer, though not among all nations.

82 King Henry went out of the Antichristian church of Rome into the Catholike church of Christe, embracing some part of the doctrine therof, therefore hee needed no reconciliation to the Romish church, but a more perfect information of the church of Christ.

83 In King Edwardes time, the reformation began and hindred in his fathers time, was perfected and accomplished for all pointes of Christian doctrine, neither was there any reconciliation vsed to the churche of Rome, but the Church of Englande by publike authoritie, perfectly vnyted to the Catholike Churche of Christe ioyning in profession of faith, with the best refourmed Christian churches in the worlde.

84 The abolishing of forrein power, hindred not the p. 565ioyning in faith and doctrine, with all the Churches of God, that were without the realme of England. The propitiatorie sacrifices of the Masse, was in King Edwardes time abolished by publique authoritie out of the Church of England, as it was in King Henries time abhorred of all true members of the Church, that were then rightly instructed, as much as the supremacie of the Pope.

85 The power of being the sonnes of God, the power of preaching and forgiuing of sinnes in the Church of Christe, is no forreigne power, neither was any such power euer excluded, but the false and vsurped tyrannie of Antichrist of Rome.

86 We beleeue and professe a Catholique or vniuersall Church of Christe, whereof we are members, and therefore we detest the hereticall, schismaticall, and particular Church of Rome.

87 The Church of England vnderunder King Edward, did professe her selfe to be a member of the most auncient, Catholike, and Apostolique Church of Christe, which is the piller of trueth, to bee iudged by the worde of GOD, which is the trueth it selfe: Iohn. 17. being not so ignoraunt, but that she could distinguish the worde of GOD, from the Church of GOD, as the lawe of GOD from the houshold of GOD, which is gouerned by that lawe: And not as Maister Sanders similitude is, as the statutes of England differ from the men of England, which make them, but the Church maketh not the worde of God, but contrariwise, the word of God maketh the Church.

88 It is not necessarie to shewe a companie of men in a peculiar place, as Geneua or any such like, for them that will ioyne them selues with the Catholike Church of all the world, although it were easie to name diuers companies of men in seuerall places, which continued in the true Church out of the Church of Rome, both in Fraunce and Italie, beside Bohemia, which long before was returned out of the Popish Church, into the Church of Christ: and all the East Churches, which neuer ioyned p. 566with the Church of Rome.

89 The Churches of Zurich and Saxonie be members of the Catholique Church of Christe, which is fifteene hundreth yeares olde and vpward, although the same Churches were gathered and returned in those places, within these three score yeares.

90 There needed no embassages to goe to and fro, to the Churches of God beyond the seas, for reconciliation, bicause there was no debate betweene the Church of England and them. Although for conference and aduise in reformation, no doubt but there were mutuall messages betweene them. The vnion and communion of our Church, with other particular Churches of God throughout the world, is spirituall, made by the working of the holy Ghost, and not by embassages, or orders taken by men. But the same is declared and shewed by the confession of our faith, fully agreeing in all necessarie Articles with them.

91 The publique protestations and confessions of our faith, doe shewe our reconciliation and coniunction with the Catholique Church of Christ, without that it is needfull for vsus, to exhibite any billes of submission to any singular persons, as hath bene vsed in cases of particular discipline, as in reconciliation of Vrsarius and Valens to Iulius of Rome: Maximus, Vrbanus, & other, to Cyprian of Carthage.

92 The realme did neuer submit it selfe to Luther, Zuinglius, or Caluine, but to Christe and his Church. As for offring of billes of submission to forreigne Bishops, it is no part of Christian discipline. But if it were a matter of any substance, al the Cleargie of England gaue their subscription to the Archbishop of Canturburie and other Bishops, for the departure out of the Popish Church, into the Church of England. That we receiued not the errour of Luther concerning the reall presence, it sheweth wee depend not vponupon any man, further then his doctrine is true and agreeable to the word of God.

p. 56793 Caluine and Zuinglius, although they receiued some light of vnderstanding by the ministerie of Luther, yet came they not from him, but were stirred vp of God as he was.

94 The realme in King Edwards time, neuer purposed to submit them selues to Caluine: who although he misliked the title of supreme head, in that sense whiche Steuen Gardiner maintained it at Ratisbone, as though it gaue vntounto the King an absolute authoritie to do what he would in the Church: yet in that sence that it was receiued of King Edward, and vnderstoode of all godly men, that is, to bee the highest Magistrate in the Church, as well for the ordering of Ecclesiasticall as ciuill matters, he neuer did condemne it.

95 King Edward retaining that title in the godly sense aboue rehearsed, the Church of England notwithstanding was vnited to the Catholique Church of Christ, throughout the world.

96 When Queene Marie came to the Crowne, shee found the realme a member of the Catholique Church of Christe, which she forsooke, and sought to bring it in bondage againe to the Antichristian See of Rome: which by meanes of a Legacie from the Pope brought by Cardinall Poole, (long before attainted for treason against his Prince and countrie) was by an acte of Parleament yeelded vntounto. Although GOD reserued more then seuen thousand, that neuer bowed their knee to Baal of Rome, whereof many were cruelly put to death, and suffered martyrdome, the rest were persecuted, and by the protection of God escaped out of that bloudie and fierie persecution.

97 The seat of Peter could not be planted at Rome in the dayes of Claudius the Emperour, bycause that in the tenth or eleuenth yeare of his Empire, Peter was at Antioch reproued by Paule, Gala. 2. The last yeare, or the first of Nero, S. Paule writte his Epistle to the Romanes, p. 568from Corinth, where he taried almost two yeres, in which Epistle he sending salutation to sixe and twentie singular persons, beside diuers families, would not hauehave omitted to salute Peter, if he had bene there. But admit that Peter had a seat at Rome, yet the Papacie hath not continued from that time, but since the dayes of Boniface the third, which was more then …00. yeares after Christe. Neither hath the faith of the See of Rome continued without chaunge (as M. Sanders saith) these 1500. yeares, but is altogether in a manner chaunged from the faith of Peter, and of the Apostolike Church, therefore Queene Marie bringing the realme to that Church, did not reconcile it to the true Church of Christ, but restored it to the slauerie of the Antichristian tyrannie.

98 Seeing the realme is nowe againe returned to the embracing of the doctrine of the Gospell, set foorth in the holy scriptures, taught in the Primitiue Church, many hundreth yeares after Christe, continued in all times, though vnderunder persecution of Antichrist, and nowe openly and publiquely professed of many nations, it is a member of the true Catholike Church of Christe, whereof Christe onelyonly is the head, and communicateth with the Church of Christ of all nations, in all pointes of true religion, necessarie to saluation, and therefore is no seismaticall Church, but a Catholique and Apostolique Church.

99 The Catholique Church of Christe, whereof the Church of England is a part, is an inuisible Church, and therefore an Article of our faith, which is of things inuisible Heb. 10. and no Church vnderunder a bushell. But Hierusalem that is in heauen is the mother of vsus all: Gala. 4. Contrariwise, the Popish Church which is visible, is the Church of Infidels, and Rome which is vponupon earth, is the mother of all Antichristians.

100 The preaching of Gods worde is the ground of faith▪ the celebrating of the sacramentes, is the confirmation of the same, these exercises hauehave alwayes beene in the true Churche of God, when they be not hindred by p. 569persecution.

101 The Gospell of Christ hath beene preached vntounto all nations. And the Church hath had Pastours and teachers frō Christes time vntounto Luthers age. Maister Sander asketh where they were, through all nations? As though it were necessarie, they should be in euerie nation at all times. Poperie when it was at the largest, had not teachers in all nations. For many cōtinue in barbarous Gentilisme, beside Mahometisme which hath filled y^e greatest part of the worlde. The Church of Christe is scattered in many nations, and hath had, and now also hath, many Kinges that walke in the light thereof. And at this time more then the Popish Church hath.

102 The true Church in England is honoured & nourished, by the Kinges, whome she honoureth as supreme gouernours, heades, or rulers thereof. And although Ecclesiasticall persons, pay subsidies vntounto their princes, yet are not their Princes, and their Courtiers nourished by the goodes of the Church, as Maister Sander moste slaunderously reporteth, otherwise then it is meete, that subiects should contribute to the maintenance of the state of the Prince, and their owne defence.

103 The worde of God written is in deede honorable and true, and conteineth all that doctrine, by whiche the Church of God was gouerned, two thousand yeres before any word of the Bible was written, when by reason of that long life of the Patriarches, the tradition might be certeine. The Gospell also was preached by the Apostles, before any of the foure Gospels was penned, but yet agreable to the scriptures of the olde Testament, and is the same that is written and none other: which written word of God, is able to make the man of God perfect, and is deliuered vntounto the Church of Christe, as a moste certeine rule to followe, that it might not be deceiued by vncerteine traditions and inuentions of man, in steeede of the doctrine of God.

104 The Popishe Church hath not kept the worde of God faithfully, but in a corrupt and false Latine translation. p. 570The certeintie therfore of the scriptures was not receiued from them, but from the Iewes, concerning y^e olde Testament in Hebrue, and from the Gręcians, concerning y^e new Testament in Greek. Although the very common Latine translation of the Bible, is sufficient to conuince y^e Popish Church of horrible heresies, and blasphemies.

105 To refourme the Church according to the doctrine of the holie scripture, and the example of the Primitiue Church, is not like as if one reading of the olde lawes of England in an other Ilande, would say it were England, and that the countrie whiche is so called is departed from olde England. For chaunge of Lawes, cannot change places and regions, but departing from the trueth of Gods worde, is a departing from the Churche of Christe, and the returning to that trueth is a returning to the Church of Christ, notwithstanding Maister Sanders wise similitude. The Prophetes in deede Esaie, Ieremie, &c. by the lawe of Moses, shewed the errours of the Church of Ierusalem, and by it sought the reformation thereof. But they renounced not the lawful gouernement of the high Priest, because it was established by the lawe, whereas the tyrannicall vsurpation of the Pope, is contrarie to the lawe of Christ, and therefore is moste iustly renounced.

106 It is graunted that the Church of Rome was once a principall parte of the Churche of Christe. But the successions of Popes since Popes were, hath not continued so without interruption, as the successions of the highe Priestes at Ierusalem, by meanes of so many Schismes & Antipapes, and translation of the See from Rome to Auinion with so many, and so long variations of the See. And the succession of Christians except in a fewe, hath vtterly failed, as Esaie saith of Ierusalem, how is the faithfull citie become an harlot? Esaie. 1.

107 It is graunted that of olde time, the Romane faith was accounted the catholike faith, while it was so in deed, euen as the Britanne faith, the French faith, the Germane faith, was likewise. But that whiche he inferreth is vtterly denied: namely, that the Pope and his citie hauehave p. 571continued in the profession of that faith to this day. For the contrarie beeing proued, it is not onelyonly the euill manners of the Pope, and that citie that hauehave moued vsus to departe from the Churche, but the false religion therof. Although it is nothing like, that where suche a sinke of all abhominations is, and hath beene openly and generally seene aswel in the Popes, as in the people of his citie, there should be a true and sincere faith, and religion, whiche bringeth foorth wicked and vngodly fruites.

108 The glorie of Christes Church and kingdome, is not like to the kingdome and glorie of an earthly Empire, but contrarie to it: namely, it is spirituall and not carnal, inwarde and not outwarde, in appearance of weaknesse, pouertie, & foolishnesse, and not of strength, riches, and wisedome. 1. Cor. 1.

109 The wayes to see and heare the Church of God, is to heare the worde of God, whereof commeth faith, by the eyes whereof the Church of God is seene, and not by bodily eyes to be painted out, loe here, loe there, for the kingdome of God is within vsus: Luc. 17. vers. 21.

110 Notwithstanding any thing repeated in this article, conteined in seuerall articles before, 19.20.64.18.22.24.25.26.31.46.27.41.42.56.43.45.48.36.39.67.65.68.20. the Popish Church is the Church of Antichrist, & therefore we hauehave iustly departed from it to the Churche of Christ.

111 In the Church of Christ is the word of God, the sacramentes, forgiuenesse of sinnes, the holie Ghost, the communion of Saintes and Christ himselfe, which is the onelyonly head and sauiour thereof. But whether the Papistes holde this Church or we, let them proue, as S. Augustine vrgeth the Donatistes, by none of these fonde and carnall reasons, but only by the authoritie of the scriptures, De vnitate Eccles. Cap. 16.

112 The rest of the preface is consumed in dissuading y^e Papists of England frō dissembling their professiō of Papistrie, & exhorting them to make open confessiō therof, which next vntounto their conuersion, I wish as much as M. p. 572Sander, that if they may not be conuerted to become true Christians and good subiectes, they might be knowen as they are for open heretikes, enimies of their Prince and Realme.

Sander.¶ A TREATISE OF IMAGES OF Christe, and of his Saintes, and that it is vnlawfull to breake them, and lawfull to honour them, &c.