The True Catholic

10. Of the Popes Supremacy.

M Aster Bellarmine, of that place of our Savior in the 16. of Matthew, writes thus: Of the first question there are four opinions. The first is, that common opinion of all Catholics: That Peter was that rock (upon which Christ said he would build his Church) that is, that person which was called Peter: yet not as he was a particular person; but as he was Pastor and head of the Church: After he reckons up three other opinions: the second of Erasmus, who saith upon this place, that every faithful Christian is this rock. The third of Calvin, who saith that Christ is this rock: and the fourth of Luther, who saith, that faith, or the confession of faith; to be the rock which our Savior meant. But he concludes, that the first opinion which is truest, is plainly gathered out of the text: for that pronoun (this) when it is said, and upon (this rock) declares some rock, which the Lord had spoken of a little before. But immediately before the Lord had called Peter a rock: for he spake in the Siriake tongue, and in the Siriake tongue Peter is called a Cephas, as we read in the first of John: and Cephas signifieth a rock, as Jerome teacheth, upon the second Chapter of the Galatians: so that Master Bellarmine would have Peter to be that rock whereon Christ did build his Church: and that because his name which Christ gave him in the Siriake tongue, signifies a rock. But he might as well consider, that his name 〈 in non-Latin alphabet 〉 , which no doubt the holy Ghost gave him, by the Greek interpretor of S. Matthews Gospel, properly signifies a stone: So that whereas Cephas in the Siriake, signifies either a rock or a stone; 〈 in non-Latin alphabet 〉 in the Greek, doth seem to restrain it & to expound it. (Zonah) in the Hebrew signifies an vachast woman, or a victualer; by which name Rahab was called in the Hebrew: but the Greek restrains the ample signification of that word, and calls her 〈 in non-Latin alphabet 〉 : which is an harlot.

But if it be granted, that Christ spake of a rock, mentioned a little before; why may it not be then of that rock which Peter confessed; which he might call that rock? And so a greater man, then Master Bellarmine, even Gregory the great, and sometime a Bishop of Rome expounded it: and shall we not believe him, rather then Master Bellarmine? he writ thus of our Savior Christ: I am Α and Ω, the first and last; the beginning and the end. In this beginning, was the earth founded, because in him is the Church founded: and therefore the Apostle saith, No man can lay any other foundation, besides that which is laid already, which is Jesus Christ. And therefore the mediator of God and man said to the prince of the Apostles: Thou art Peter, and upon this rock I will build my Church. For he is that rock, from which Peter took his name, and upon the which he said he would build his Church. (And after.) But the Church founded upon the strength of that rock, whereof I have spoken (meaning Christ Jesus) neither is shaken with the storms of threats, nor moved with the waves of persecution. Here we may note, that Gregory affirms, that the rock, upon which the Church must be built, must be strong and firm, which no storms nor no waves can be able to move: but such strength is in no mortal man. Secondly, that Christ is that rock, & that no other can be put. This was the Catholics doctrine in his days. And hereby we may plainly see, how now the common & received opinion of Catholics dissents from him.

And although some other of the Fathers have called Peter the rock, upon which our Savior said he would build his Church; and M. Bellarmine saith, that saint Augustine, when as he had also sometime affirmed the same, retracted it after, because he understood not the Hebrew tongue; and thought that Cephas did not signify a rock, but something derived from a rock: as if we should say: rockish, or of the nature of a rock. I answer, that Augustine understood the Greek tongue, which plainly expounds this word Cephas to be Petra; as appears not only by saint Matthews Gospel, but also by saint John, where our Savior himself saith: Thou shalt be called Cephas, which is interpreted Petrus, or a stone: no doubt the holy Ghost foresaw how some would go about by this word Cephas, to make Peter the rock, whereon the Church should be built. And therefore, to stop the mouths of all such expositors whosoever, it self hath expounded, that Cephas is by interpretation not a rock, but a stone. And this interpretation of the spirit of God is sufficient, to settle any true Christians conscience, against any other man's interpretations whatsoever. And Austin himself distinguisheth Peter far otherwise then M. Bellarmine doth: Forasmuch (saith he) as belonged properly to himself, Peter by nature was one man; by grace one Christian, and by his more abundant grace, that he had more then others, one and the same * first Apostle. But when it was said unto him, I will give thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth, &c. he signified the whole Church, and not one person. M. Bellarmine distinguisheth Peter as one person; and again, as he was head of the Church. But S. Augustine distinguisheth him as he is one person, and in that consideration he saith, by that abundant grace he had more then others: he was not head of the Church, as M. Bellarmine saith, but only the first Apostle. And in his second consideration, he represented the whole body of the Church, when he received the keys, which is tossed with many waves and is built upon the rock; so in this consideration, Peter himself was built upon the rock.

But to make the matter without all doubt, not all the Catholics, as M. Bellarmine affirmeth, do avouch Peter to be that Rock whereon the Church was built. For Ferus expounds Cephas to be taken for a stone, and not for a rock, when it was given to Peter his words: are these; Thou art Peter: 〈 in non-Latin alphabet 〉 (saith he) in Greek, Cephas in the Chaldee tongue, in Latin is a stone. Therefore we must search out the reason of this name; for he did not without cause call him Peter, which before was called Simon. We read in John, when as Andrew had brought Simon his brother to Christ, by and by as soon as Christ saw him, he said: Thou art Simon the son of John: Thou shalt be called Cephas. At the very first sight of him, he foretold that he should have another name, and that not any name whatsoever; but such a name as should signify a stone: neither did he notwithstanding give a reason of that name in that place, neither in any other place of the Gospel, as hitherto ye have heard, why he is called Peter, but only in this place: for when Peter had said; Thou art Christ the son of God: he heard by and by: Thou art Peter. As though he should say: Hitherto thou hast been called Simon: and thou hast been called the son of man, now thou art the son of God, and thou art Peter: now thou art worthy of this name, now thou art truly a stone, because thou standest upon the rock. Thou seest that Peter was so called for the confession of the faith. And this changing of the name also concerns us: For thus it is prophesied of the believers: For Zion's sake I will not hold my peace And thou shalt be called by a new name, because the mouth of the Lord h • th spoken it. It is not a new name, that one should be called Peter, that is a stone. It is not for man, that he should be a rock; even as Job saith. My strength is not the strength of stones. Nay on the contrary, All flesh is grass, and every man living is altogether vanity It belongs only to Christ, that he should be a rock. And he gets this new name, who is built upon this rock, as thou seest in Peter. Thus far Ferus: Where we may learn evidently that he agrees not with M. Bellarmine, who expounds Cephas to be a rock: but he agrees with us, and with the interpretation thereof set down in the Gospel, and calls it a stone: and so also makes Peter himself to be. Nay, he adds farther (which quite overthrows M. Bellarmine's assertion) that all Christians which are built upon the rock, which is Jesus Christ, get to themselves this new name: why then, if Cephas signify a rock, then all Christians should be rocks; and upon them also, as well as upon Peter, should the Church be built? But to put the matter out of all doubt, he saith plainly, that it is not for any man to be called a rock, no not for the Pope then, if he be a man. And yet to make it more evident, if it were possible; what was his opinion and judgment concerning this matter, he addeth: It belongeth only to Christ to be a rock: What can be more manifest then this? Therefore all Catholics, as M. Bellarmine affirmeth, do not affirm Peter to be the rock, whereupon the Church was built; or if they do, they do err, as here Ferus forced with truth, doth very manifestly prove and confess.

And here I cannot let pass a sleight, which some Catholics have used to salve this matter: whereas in a copy printed at Paris 1594. after Ferus death, we read thus as I have alleged: It belongeth only to Christ that he should be the rock. In a copy printed at Rome 1597 it is thus read: It belongs to Christ that he should be the first & chief rock: where the word Only is quite left out, and the word first or chief is put in or added. What dealing is this; to add or put out at their pleasures? and that to maintain the Popes supremacy. Ferus in his first copy saith, that It belongs only to Christ to be a rock. And the Catholics in their copy printed at Rome say, It belongs to Christ to be the chief rock: and put out only and add chief, because they would have the Pope joined with him. And Ferus himself did not alter this during his life, for both the copies were printed after his death. That at Paris by Philippus Agricola, preacher at Moguntia; and as it should seem, Ferus successor. But howsoever they would salve the matter, with the word chief or first, Ferus hath so plainly put down his judgment herein, as all the world may see and perceive their iuggling: for he said before: It belongs not to any man to be a rock. Therefore he takes away plainly all secondary rocks of Peters successors, which they would establish.

But to declare plainly what Ferus meant by the chief Rock, which perchance sometime he useth, he addeth after, upon these words, And upon this rock I will build my church. What the Church is (saith he) we have declared else where: but now we must search out, what is the rock upon which the Church is built. The scripture sometime takes a rock for strength, firmity and security, as in the Psalm. He hath brought me out of the lake of misery, and hath set my feet upon the rock: By which words he means nothing else, then that he was placed in a safe and sure place, that is, in safety. So also in another place he saith. Set me upon a rock. When as Christ therefore saith: I will build my Church upon this rock, he means nothing else, then he will build his Church upon a sure and unmovable foundation, against which all the assaults of his enemies can be able to do nothing. By this it is manifest, that Christ built not his Church upon Peter, as a chief foundation For we are built upon the foundation of the Prophets and Apostles, Jesus Christ himself being the head corner stone) or upon any other man: for no man is so firm or constant that he cannot be moved, as we may also see in Peter: Therefore another rock is to be sought for. And truly in the Scriptures Christ himself is often called a rock or stone, as in Isaiah, I will put in Zion a corner stone, approved and chosen, whosoever believeth in him shall not be confounded And in the Psalm. The same stone which the builders refused is become the head stone of the corner. And Peter coming to Christ, as to a living stone is to be built upon him. Thou hearest what Peter saith, that Christ is that stone: then he wills that we all should be stones, which then is done, when we are built upon Christ. And he is built upon Christ, that believes in Christ, and trusts upon those things which Christ hath, and is able to do. Christ therefore is principally the rock upon whom the whole Church is built, according to that: Another foundation can no man lay besides that which is laid, Jesus Christ. Then because, by a true faith we are joined to Christ: we also, after a manner (if we may so speak) as it were become rocks. And therefore the Christian faith it self, and the truth of the Gospel, is that firm and unmovable rock, on which Christ hath built his Church. Thus far Ferus.

And here we may note first that the rock, whereon Christ will build his Church, must be firm, sure and unmovable, against which the assaults of no enemies can prevail. Secondly, he saith that Peter was not such a rock, as we may manifestly perceive. Again, whereas he saith, that he built it not upon Peter, as on a chief foundation, he addeth. For we are built upon the foundation of the Prophets and Apostles. Amongst whom he reckons Peter. And lastly he concludes, that principally or chiefly Christ is the rock, upon which the whole Church is built. And secondly, the Christian faith or truth of the Gospel, is that firm and unmovable rock, upon which Christ built his Church. So that where Ferus doth say that Christ is the chief rock, he means not to make Peter or his successors the second (as the Papists do conceive) but Christian faith and the truth of the Gospel. But afterward he also declares most evidently what was given to Peter, To thee (saith he) I will give, &c. he promiseth that he will give him the keys; he gave them not in this place: therefore let us seek where he gave him the keys indeed. And we shall find in no other place, but that which is in John, Receive ye the holy Ghost, whose sins you forgive, they are forgiven them: and whose sins you shall retain, they shall be retained. The keys therefore of the kingdom of heaven are power to forgive or retain sins. The which also is proved out of this place: For Christ forthwith added; Whatsoever thou shalt bind on earth, &c. But what means this here, to Peter only the keys are promised, & yet they are also given to the other Apostles? Here I will allege the sentence of S. Jerome: For the ordinary Gloss allegeth him. The other Apostles have (saith he) power of Jurisdiction, to whom it was said after the resurrection, Receive. Every Church also hath this power in her Bishops and Priests: but therefore they are promised specially to Peter, that all men may understand, that whosoever shall separate himself from the unity of the faith, and from the fellowship of the Church, which is but one; neither to be loosed from his sins, nor can enter into heaven. Thou hast heard what be the keys and what is the ecclesiastical power: let us mark the use of the keys, and the execution of this power. Thus far Ferus. Here we may note most manifestly, both by Ferus and Jerome's judgment, that the power and authority here promised to Peter alone, was afterward given indeed to all the Apostles, and that every Church, in her Bishops and Priests hath now the same power: what then can the Bishop of Rome Peters successor, or the Church of Rome brag of, more then any other bishops or Church? Every Church (say Jerome and Ferus ) hath this power, which was promised to Peter, in her bishops and priests; and not the Church of Rome or Peters successors only: as now the Patrons of the Church of Rome teach. But wherefore were they then promised specially to Peter, if he alone received them not? Jerome answers: For a mystery, not for any superiority, to signify that there should be but one faith & one Church: from which unity, whosoever did swarne should not be partaker of this remissiō. Agreeing herein with Cyprian, who plainly affirms that the other Apostles were the same that Peter was, endued with the same power and authorititie: but to him alone this was spoken, to declare the unity of the Church. In this weighty matter, if authority be sought for, here is the authority of the scriptures, one place expounded by another: here is the consent of the ancient Fathers, and even of Ferus, a friend of the Roman Church; and yet in this so evident a matter of truth forced to join hands with these.

I would to God all other favorers of the Roman Church would do the like, and would not seek by indirect means and fraudulent dealings to pervert and obscure the truth, as is most manifest that they do, even in this very matter. For whereas Ferus in his copy printed at Paris, and published by Philippus Agricola the Emperors Chaplain, and dedicated to him; and therefore no doubt, being the very true copy of the Original, alleging that place of John for the explication of Matthew, saith, that it cannot be found in any place else, where th • s promise was performed: And the ordinary Gloss citing this place of Jerome for the explication of that pl • ce of John • : the copy printed at Rome after A • no Dom. 157 • . 〈◊〉 out both that place of John, and of Jerome: belike they think that the promise was not performed then, as Ferus most evidently affirms it was; or else Jerome's exposition pleaseth them not. And yet they would make the world believe, that both Fathers and the Scriptures are on their side, and do make for them. If this be true, why should they then purge out, as some loathsome thing, this saying of the scripture, and this exposition of Jerome, for so they say in their copy printed at Rome: Commentaries of Ferus at Rome perused and purged. Do they use to purge such things out? By this we may learn what account they make of the scriptures and Fathers. But this their corrupt dealing is not only in this place, but follows very often after in this matter of Peters prerogative, as shall appear.

It follows thus after in Ferus in the true original: Neither can they simply, at their own pleasure and will remit sins or retain them, but by certain means. Let us seek therefore what they be: And truly in Matthew and Mark, they are most manifestly expressed; for so we read in Matthew, Go teach all nations & baptize them: and in Mark, Go you into the whole world, and whose sins you remit, they are remitted unto thē: He that believeth and shall be baptized, &c. Behold these are the means by which the Ecclesiastical power of forgiving sins is executed, that is to say, the preaching of the Gospel, and administration of sacraments: neither do I find any other thing else given to the Apostles, by which they may execute their power, then these two things. Here are the means Ferus plainly set down, by which this ecclesiastical power promised to Peter, and given to him with the rest of the Apostles, is executed: that is, the preaching of the Gospel, and the administration of the sacraments. And in these two the bishop of Rome hath no more authority then any other bishops or pastors of any other church. So that Ferus still keeps his former judgment, that he cannot find but that which Jerome also avoucheth, that every church hath in her bishops and priests, that which was promised to Peter: and that this power is executed no otherways, then by preaching and administration of the sacraments. Then plainly by Ferus judgment, he cannot find that the bishop of Rome hath any power left him to execute this ecclesiastical authority granted to Peter and to other bishops, in making of pardons; the which is a principal means by which he executeth this autthoritie. Ferus can find but two means in the scripture, by which this power is executed; the preaching of the Gospel, and the administration of the Sacraments. The making of Pardons is a mean devised to enrich the Pope, not found in the scriptures. Nay if this be true, he makes in effect the Pope to be Antichrist: for if y ^e power of the true keys consist in preaching the gospel, and in the administration of the sacraments, then the Pope himself which never useth any of these, but is altogether occupied in other matters; as in making of pardons, in confirming and deposing kings, useth counterfeit keys in the house of Jesus Christ, & useth not the true keys: and therefore himself is a counterfeit servant, and even Antichrist himself. For our savior hath said, He that is not with me is against me, and he that gathereth not with me, scattereth abroad. But our Savior Christ, when he was on earth here, gathered his sheep togther by preaching, as is most apparent in the Gospel: Therefore the Pope which doth not by this means gather with him, scattereth abroad, and is not a faithful shepherd, but an hireling; not a • atherer, but a scatterer; not a favorer, but a destroyer of Christ's flock. This doctrine of Ferus is manifest and truly grounded on the scriptures.

But now let us see how the Popes Patrones have corrupted and perverted it. Ferus (as I have before cited him) hath thus plainly declared his judgment in the copy printed at Paris: but in his copy printed at Rome, thus there they have perverted his doctrine. When as they count simply, or at their own pleasures, or at their own willes forgive or retain sins, but by certain means, let us search them out; and they truly in Matthew and Mark are most manifestly expressed: for so we read in Matthew▪ Go teach all nations, and baptize them. And in Mark; Go into the whole world, he that believeth, and is baptized, &c Behold these are the means by which the Ecclesiastical power of forgiving of sins is executed: that is to say, the sacraments, which if he receive, now the kingdom of heaven is opened unto him, now his sins are forgiven him: Neither find I any other thing given to the Apostles, by which they ought to execute their power and authority. Thus saith the Roman copy, where they leave out the principal means of executing this power, that is preach ng the Gospel, to confirm no doubt and maintain their dumb Pope and his Clergy: and whereas Ferus can find nothing but these two, they leave out the preaching of the Gospel, and these words (then these two) and they say, neither can I find anything else given to the Apostles to execute their authority: meaning the sacraments. What dealing is this, thus to mangle his words? what truth, to take away the principal means of the power of forgiving sins from the pastors of Christ's Church? And whereas Christ hath given them as it were two keys, to steal one from them: what is this else, but to throw God's people into hell? and this dealing to be at Rome, which calls her self the mother Church, the mistress of all piety and religion; what a sin is this?

But as Ferus goeth on further in setting forth the truth; so do they also in their corrupt dealing. The execution therefore (saith Ferus) of the Ecclesiastical power consisteth in these two, that is to say, in preaching of the Gospel, and administration of the Sacraments: Neither do we read that the Apostles did any other things. To which Jerome agrees upon the 14. of Isaiah. The Apostles (saith he) loose by the word of God, the testimonies of the Scriptures, and exhortations of virtues; and as they loose by the word of God, so also they loose by the sacraments, which are adherents and appendants to the word. Here the Roman copy leaves out Ferus drift: The execution (saith Ferus) of Ecclesiastical power consists in these two, that is, in preaching the Gospel, and administration of the sacraments: Neither do we read that the Apostles did anything else. This sentence they leave out, which is the sum of all. They after allege Jerome (as Ferus doth) That they loose by preaching: But that the execution of the power Ecclesiastical consists only in these two points; that they leave out, which overthrows all their Popish pardons. And after Ferus saith: These things therefore I alleged in this place, that thou mightest see, that my opinion wherein I said, that the execution of the power ecclesiastical did consist in the preaching of the word, and administration of the Sacraments, to differ nothing from the saying of the saints. This sentence in the Roman copy is quite left out. That conclusion of Ferus they do not like.

Of these things which have been spoken (saith he) is that question dissolved easily, which troubles some, how Priests can forgive sins, when as that only belongs to God, according to that, I am he that doth blot out thine iniquities. And also that Christ alone hath the keys of death and hell. To which thus it may be answered: That only God forgives sins by power of dignity and excellency: but the Apostles and their sucessours, like servants, apply these things, by which God forgives sins, and gives grace, as are the word of God and Sacraments. Here we may learn plainly by Ferus judgment, the power and authority of forgiving of sins remains only in God: the pastors and ministers, like poor and humble servants to this great cure, do but apply those medicines and remedies, by which God cures. There is no power nor authority in them: that is in God alone. Here the Roman copy leaves out, that only God forgives sins by power of dignity and excellency: It is likely they would have that power in their priests: They say that God alone remitteth sins, but they leave out these words, by the power of dignity and excellency.

To conclude (saith Ferus) these keys of the Church are nothing else then power of binding and loosing; of forgiving sins, and retaining them. But the Roman copy leaves out, are nothing else: To conclude (say they) the keys of the Church are power of binding and loosing, of remitting and retaining of sins. Ferus proceedeth, To thee will I give the keys. Some labor to prove, that this was said only to Peter, because he said, To thee I will give. Others say the contrary. But lest I should determine anything rashly, I will show not mine own but Augustine's opinion, who in the 120. Tract. upon John, saith thus: Peter (saith he) bare a figure of the Church. For properly as much as belongeth to himself by nature, he was but one man, and by grace one Christian, and by his more abundant grace but one and the same first or chief Apostle. But when it was said to him, To thee I will give the keys of the kingdom of heaven, he signified the whole Church. Also in his book of Christiā doctrine, the first boke and eight chap. he teacheth plainly that the keys were given to the Church. Here we may plainly see by Augustine's & Ferus judgment, what Peter was in his greatest excellency, but one & the first Apostle, giving him no more prerogative, then the Gospel yields unto him, who in the numbering of the twelve Apostles, saith, the first Simon Peter. He was as it should seem most ancient, therefore in order to be preferred before the rest. Thus much concerning his own person, Augustine and Ferus attribute to him: but the keys were given to him in another person, that is, in the person of the Church: and therefore in her name he received them, not in his own name, or for himself and his successors. So that by Augustine's judgment, these keys were not given to Peter alone, but as Jerome before also professed, that every Church in her Bishops and priests receives that which was given to Peter.

This is Ferus opinion in his true original: but the Roman copy hath thus mangled him. Some (say they) labor to prove that this was spoken to Peter alone, because he said, To thee I will give, &c. to whom others are contrary. Thus far they go in the Roman copy, but they leave out Ferus opinion concerning this matter, and that grounded upon Saint Augustine. Here we may see again, how little they do esteem the fathers: and how little in truth they do make for them. In this weighty matter of the Popes authority, they have rejected both Augustine and Jerome. If they had liked their sayings, why should they have purged them out? And after where Ferus declareth how the Church, and also how Peter received y ^e keys. I answer (saith he) that both is true, that the keys are given to the Church, as to the mystris or spouse, but to Peter not as a Lord or master, but as to a minister. And to this belongs that which St. Paul saith. Let a man so esteem us as the ministers of Christ. And the same saith again: I am a debtor both to the wise and foolish. And hereunto belongeth the names of the Apostles who in the scriptures are called pastors, watchmen, laborers. To conclude, saith Ferus; hear what Bernard writes to Pope Eugenius in his second book of Consideration. Thy predecessors (saith he) the Apostles heard that the harvest is great and the laborers few: challenge therefore the Fathers inheritance; be watchful in this, and be not idle, least it be said unto thee, why standest thou all the day idle? much less it becometh thee to be either found dissolute through pleasures; or effeminated with pomp and state. The will of the testator gives thee none of these. But what? If thou be contented with that which is contained in them, have a more care of the inheritance and of the work, then of glory and riches: For what did the holy Apostle leave thee, that which I have, saith he, I give thee. And what is that? not gold nor silver, when as he had none of that, but what? care over the Church. But what did he leave thee? a Lordship. Hear what he saith, not ruling as Lord's over the Lord's inheritance, but being made a pattern of the flock. And that thou mayst know that these things are so in deed, Christ saith in the Gospel. The kings reign over the nations: but you shall not do so. Of these it is plain that Lordships are forbidden the Apostles, the which whosoever do challenge to themselves, are of the number of them of whom God complains thus: They have reigned but not by me. And after: they are the ministers of Christ, and so am I, and he addeth, I speak as unwise, I more, being in many labors. O excellent ministry: if thou must glory let the pattern of the holy Apostles be set before thine eyes, acknowledge thine inheritance in Christ's cross, in many labors: happy is he that can say, I have labored more then they all. Thus far Bernard: let them mark well this (saith Ferus) that glory in their authority. To Peter therefore were the keys given, but as to a minister. This Ferus alledgeth out of Bernard to beat down the Popes idle pomp and pride: and to extol the excellency of the ministry of the gospel. The name whereof now to be called a minister. the catholics cannot abide. All this sentence of Bernard and Ferus, have they of Rome in their edition left quite out: they like not that Peter should receive the keys as a minister, that he should be matched with other pastors, as he both joineth himself, and Paul joineth him. They like not that Bernard giveth him not a Lordship or dominion over Christ's Church, which Christ only challengeth to himself, I am saith he your Lord and master: but a ministry or service, and therefore impaires his authority: that he should not be Christ's vicegerent here on earth. Ferus repeats that twice that to Peter were the keys given, but as to a minister. This they leave out in both places; It pleaseth them not that Peter should be a minister. Thirdly that is also to be marked saith Ferus, that it is expressly said, I will give thee the keys of the kingdom of heaven: he doth not say of the kingdom of the earth. These words belong nothing to earthly jurisdiction, which notwithstanding they go about to establish on these words, affirming that Peter not only in spiritual, but also in external and worldly affairs to have received fullness of authority.

The which thing Bernard to Engenius doth manifestly reprove: your authority (saith he) is in trespasses not in possessions, because for those and not for these you have received the keys of the kingdom of heaven. It followeth, whether power seems greater to thee, to forgive sins or to devide lands. These earthly and base things have their Judges, the kings and princes of the world: neither do you enter into another man's bounds: why do you thrust your sickle into another man's harvest? why will you be greater then your master, who being requested of one saying, speak to my brother that he may devide the inheritance with me: Answered, who hath ordained me a Judge between you? Thus far Barnard.

Here most manifestly both Bernard and Ferus, take one of y ^e Popes swords from him: that he hath nothing to do in wordly matters: that he cannot translate kingdoms at his pleasure, which hath been a gainful sword to the Pope, which sword gat him both his Peter pence & his popes power, while by this sword, he made all Christian Kings to be at his commandment.

This third note of Ferus and assertion of Bernard is thus perverted in the Roman addition. Thirdly say they, that is to be marked that it is expressly said. And I will give to thee the keys of the kingdom of heaven, as though he should say, the keys are mine: therefore use them according to my pleasure. They quite leave out, that it is expressly said that to thee, I will give the keys of the kingdom of heaven, and not of the kingdom of the earth, as also all the sentence of Bernard which confirms the same.

Ferus also allegeth Jerome. To conclude (saith he) that is to be marked which he saith: I will give thee the keys. Thus (saith he) Jerome writes on this place in the 16 Chapter of Matthew, Bishops (saith he) and Priests not understanding this place, take something unto them of the pride of the Pharisees, that they think they may either condemn the innocent or loose the guilty, when as with God not the sentence of the priests, but the lives of the offenders are required. Christ therefore willing to reprove this presumptiō, saith, I will give the keys, as though he should say, The keys are mine, therefore use thē according to my pleasure, and not according to thine own pleasure.

This saying of Jerome also is omitted in the Roman editions: It seems to give to Bishops and priests interest in that saying of our Savior, and I will give to thee the keys of the kingdom of heaven, which they would have belong to Peter: It quite overthrows the Popes pardons. The Pope cannot pardon whom he list, nor sell his pardons to those, whose lives he knows not, as he useth commonly to do: For with God saith Jerome, not the sentence of the priests: but the life of the penitent sinner is respected. All the pardons in the world without true and hearty repentance are nothing available to any man. And true and hearty repentance, with a lively faith saveth without all popes pardons. If all men knew this, it would make the Popes pardons less saleable.

To conclude, Peter (saith Ferus ) received power, but not any earthly power, that he might give or take away or alienate kingdoms and governments, nor such power that it might be lawful for him, to do what he list (that which many dream, he did) but he received power of binding and loosing, of remitting and detayning sins, of openning and shutting: neither that according to his own pleasure, but as a servant or minister doing his masters will. This sentence also in the Roman edition is quite left out.

And here all men may see that will not willfully shut their eyes, whose kingdom they maintain, that deal thus deceitfully: Even Satan's that prince of darkness, who was a liar and a deceiver from the beginning. Truth needs no such shifts.

And here also every faithful Christian may observe another sleight, which the Papists use to maintain their Popes authority. Hector Pintus a verse learned papist cites out of Eusebius Clemens, that that Cephas, which Paul reprehended in the 2. of the Galatians, was not Peter the Apostle: but another, one of the 72. Disciples, who was also called Cephas, as he proveth out of Dorotheus and Hippolytus. And he seems to be himself of the same opinion; for saith he, After the coming of the holy ghost upon the Apostles, it is not likely that the pillar of the Church should have fallen into so great a fault, and have erred in so great a matter of faith, that is, concerning the abrogation of the legal ceremonies: To whom Christ committed his Church, and appointed him general pastour, and teacher, and master of the faithful, and left him his Vicar upon earth &c. And again, It was not meet that the high Bishop and Prince of the Apostles should be reproved of Paul so publicly and sharply. But this his smoke manifestly obscureth the truth: for what is the drift of Paul in that place by the judgment of other learned papists themselves, but that he conferred y ^e gospel with the Apostles, not that he should learn any thing of them, whom he witnesseth to have added nothing unto him: but lest they should not have allowed it, of whom only he received the ministry of gathering of alms. And he shows himself in so much not inferior to the Apostles, that he feared not to reprove Peter their prince, as it were compelling the gentiles to Judaism. And after he shows that we are Justified by saith and not by the Law. This is Gagneus opinion in his argument of the second chap. to the Gal. So that if Paul conferred not his gospel with Peter & the rest; if he rebuked not Peter even to y ^e face, as he there writes: neither his own authority, nor the authority of his gospel which he preached amongst the Galathiās, had been of such great authority, as he there goeth about to prove unto them. And again he writes that he went to Jerusalem where the Apostles abode: and he reckons up by name those that were chief amongst the Apostles, James, Cephas, and John: and if James and John were the Apostles he conferred with; so also was Peter no doubt, the Apostle he after reproved: nay he calleth Peter also Cephas, by both his names, lest he should seem to forget the privilege given him of our savior. Nay he called them pillars: and is it likely that any of the 72 disciples should be called by that honorable name? Nay he addeth, that they gave him right hands of fellowship: now what great matter had it been, if any of the 72 disciples had made Paul equal with them. And he addeth after (no doubt of the same Peter and not of any other) that when as he was come to Antioch he withstood him to his face. We may note here that the Papists are so blinded with the love of their Pope, that they will not stick to discredit S. Paul, and to diminish (as much as in them lieth) his authority, and the authority of the gospel which he preached, to maintain their Popes authority.

But this their exposition is not only against the scripture: but also against the Fathers. Jerome and Augustine had soon been agreede, if they had credited any such matter, who so earnestly wrote one against the other, concerning this reprehension: when as Austin said, Peter erred in deed: and Jerome, that he dissembled only, and that Paul did not justly reprove him. But Jerome in his commentaries upon the Galatians makes mention of this opinion and rejects it. Nay also in Dorotheus latin copy there is no such Cephas numbered amongst the 72 disciples, although in the Greek, such an one is named. This diversity of copies, argues some of Satan's subtleties. And here may be a true and forcible argument drawn, against the Popes supremacy: If Peter had been head of the Church, he ought not so publicly & sharply to have been reproved of Paul, saith Pintus: but as Gagneus and Agustine and almost all the ancient fathers, and truth it self, doth witness Paul did so openly and sharply reprove him; therefore he was not head of the Church.

Ferus how resolute he is in this his opinion, concerning the Popes authority, it is worth the marking: howe plainly in other his works, as occasion offers, he shows his judgment herein: If therefore (saith he) we will have the Church safe, let us especially pray for the holy ghost: for it is he wherein the Church is united, governed, spread abroad and preserved. He alone is the only tutor, governor, teacher, and comforter of all the faithful. To the unity of the church, as other papists do, he requires not the unity of a ministerial head, to govern the church, but y ^e unity of the holy spirit. And after speaking of Peter he writes thus: He stood in the midst of his brethren. In which word the humility of Peter is commended. For he did not alone by himself puffed up with vain arrogācie dispose the ecclesiastical affairs, according to his own pleasure: but in the midst of his brethren he dispatched all things, which were to be done. For it is not lawful that the ecclesiastical affairs, and what things belong to the whole Church, should be ordered by the pleasures of a few: but rather that those things should be disposed to the glory of God, according to the rules and appointment of the scriptures, by the mutual consent of good men. Neither is that fit that any one shall take upon him any office whatsoever. For the Apostle saith, Let all things be done decently and according to order. Therefore it was necessary, that one of the Apostles should orderly do those necessary affairs: and therefore Peter steps forth who had been ever hitherto both more zealous, and more apt, and lucky in dispatching businesses. Peter alone like the Pope, presumptuously dealt not in ecclesiastical affairs. And after speaking of Peter: He calls them brethren, though he were the first in order amongst the Apostles. For others are not to be disdained because of our higher estate above thē: lastly, he begins his oration of the holy scrip u • es: Neither doth Peter this by man's fancy, but by the moving of the holy scriptures. And if the chief of the Apostles did this: what think we that we ought to do? Therefore let civil matters be discussed by civil, just, and equal laws: And those things which are divine, let them be weighed in the balance of the scriptures. For there ought nothing to be established, or decreede in the Church, but first of all we should ask counsel of the holy scriptures. The which thing I would to God had been observed till now: but now that is commonly put in practice of many: So I will have it: This I command to be done: my pleasure is a sufficient warrant. Surely Ferus in these words toucheth the Popes peremptory authority. And after upon these words: Let another take his Bishopric, he calls his bishopprick, his Apostolical office or functiō, not an empire or a Lordship. And not without cause: for they expound a Bishopric to be a watching, or an overseeing; the which is the proper office of the Apostles. But the Pope will not only have an Empire, but be above Emperors. And after. But what constant and true witnesses needs Jesus Christ? He that is one of Christ's witnesses needs not to the execution of his office an external sword, & weapons, but rather a ready and exercised tongue, by which he may do & exercise faithfully the charge committed unto him. For it is the duty of an Apostle, to excel in tongue, & word. And again, The authority of the Christian faith is great, which is declared to us of witnesses, which have declared unto us not only things heard; but things seen and most assured. Peter and John the chief amongst the Apostles, have witnessed this unto us most assuredly. Here we may note how he ioines John with Peter, as two principal or chief amongst the rest of the Apostles. If Peter had had this prerogative to him committed alone of our savior, Ferus had done him wrong, to have joined John with him in this primacy. And again: Speaking of the election of Matthias, none of these although now very skillful in the gospel by himself, cares for, procures or goes about this business, but being all called together without preferring themselves, or disdaining one of the other; they all wait for indifferently the sentence of the holy ghost. They waited not for Peters sentence, but for the sentence of the holy ghost, as Christ's vicegerent in his Church: And the same as he was Christ's vicar general (as they term him) in the beginning, so shall he be forever: so the Apostles after in their council place him in the first place. It seems good (say they) to the holy ghost and to us, not to Peter and to us. And again Ferus saith, It is no marvel though we teach diverse doctrines, when as we all are not governed and do not speak with the same spirit. The spirit here, by Ferus his judgment, keeps the unity of the church, and not the Pope. Again: In Peter we are to mark the example of a good shepherd: the people being in an vprere, Peter steps forth into the midst, not that he should with violence stay the murmurers, but that out of the scriptures he might reveal, and teach the will of God. Peter stood not only in body but in mind. And he took to him the other eleven, least he should seem to exercise tyranny among thē. He was the first in order of the Apostles, & he was the first that ought to speak, whensoever the matter required an evangelical teacher or preacher. These things of Peter are to be imitated of all pastors. There are other things read of Peter: as that he dissuaded Christ from his passion; Let that be far from thee ô Lord, saith he, &c. Also that he slept in the garden, whē as notwithstanding he had promised Christ that he was ready to go to pr • son and to death with him. And also that being overcome through man's frailnes, he denied Christ at his passion: also that he used the material sword, when Christ was taken. But these things of Peter are not to be imitated of pastors: for in these he was always chiddē of the Lord: Although in these in our days he hath more followers, then in that, wherein he chiefly is to be followed. Ferus here plainly teacheth, that Peter was but first in order amongst the Apostles: and he n • ppes privily the Pope and his clergy, who rather follow Peter in his sleeping and in his material sword, then in his diligence, and preaching. And after he writes thus upon these words, Peter and John went up to pray: Behold (saith he) the chief of the Apostles go before. A good shepherd must go before, and then his sheep do follow him. He makes here again Peter and John the chief amongst the Apostles, as he had done also before. And again, The Apostles of all thing accompt this the chiefest that belongs to their office, to preach: but of this now some are ashamed. No doubt he means the Po • e, who never preacheth himself. And a little after: The highest office in the Church, is the ministry of the word: To this we ought to employ our chiefest care: for unless the word of God be purely and diligently taught, all things else whatsoever are corrupt: therefore Paul after here in the 20 chapter doth notably express, what is the chief part of the office of an Apostle, or Bishoppe. You know (saith he) how I have kept nothing back from you, but that I might declare unto you all the counsel of God &c. If the ministry and preaching of the word of God, be the highest office in the Church, by Ferus judgment; then the Pope is not the highest officer and person in the Church, as other Papists would have him, who never executes this office. And if this be the office of an Apostle, he is not the successor of the Apostles, who never doth his office.

And after he writes thus to the same effect: The proper duty of an Apostle, is to pray and preach. For prayer obtains of God what is to be taught, and that by and by the fruit of the word heard may follow the preaching. And hereof Paul saith: I make mention of you in my prayers, &c. Therefore they are not to be accounted in the mumber of the Apostles, which neglect either both these, or either of them; much less they which give themselves to ease and pleasure. Thus far Ferus. And after in another place speaking of religion, which is maintained by fighting, & not by preaching; by the sword, & not by the word; as now a days y ^e Pope goes about to maintain his: O miserable religion (saith he) which cannot be defended otherwise, thē with the weapons of desperate villains, and by the injuries and spoils of tyrants. And after he nippes in another place the Popes covetousness: Here we see (saith he) that in the beginning of the Church hyprocrisie and covetousness crept in; (speaking of Simon Magus) but Peter very diligently withstood both of them: whom I would to God his successors had followed. And after: Peter never spake more bitterly then against Ananias and Sapphira: for no plagues are more hurtful in the Church then hypocrisy and covetousness: So Christ threw out of the temple those which sold. If he stroke them with such a terrible sentence, which would have bought: what would he say of our sellers, which open and shut heaven for money, which kill souls and quicken them again for a handful of barlie? Thus far Ferus. No doubt he toucheth here the Popes pardons.

And after he makes the holy ghost teach Peter this lesson: Thirdly, Whom God binds, do thou not loose: and whom he looseth, do not thou bind: for thou hast not power at thy pleasure to place souls in heaven or hell; but according to the word of God. For all souls are mine, saith the Lord. Fourthly, whom I have served, let it not grieve thee to serve them also: for the disciple is not above his master. I have been a servant to all, do thou so also. Fifthly, whom I have not as yet condemned, do not thou judge rashly or condemn least thou be condemned thyself. He glaunceth at the Popes authority, in pardoning and condemning whomsoever he pleaseth.

And he is no changling: as in his Commentaries upon Matthew; so here also he quite writhes y ^e Popes temporal sword out of his hand, upon these words: Arise Peter: By an excellent metaphor (saith he) the office of the Apostles is described, whose office is to rise, not to take their ease, and to watch & take care for their flock; and then to kill, not with the material sword, (for that was forbidden Peter ) but with the sword of the spirit, which is the word of God: which sword the Apostles are commanded to buy, if they sold their coat for it. And they kill, when they preach the law and show men their sins, and do teach that our strēght and righteousness is nothing; yea that we are nothing, but even damned and miserable sinners.

And after also he makes Peter subject to the Church: Peter (saith he) an Apostle, & the first and chief of the Apostles, is forced to yield an account to the Church: neither doth he take this grievously, as a thing not agreeing to his authority. For he knew well enough that he exercised the office not of a Lord or master, but of a servant of the Church. The Church is the spouse of Christ; and she is the Lady of the house: Peter is but a servant and minister. The Church therefore hath authority not only to ask accompt of her servants; but also if they be not fit, quite to put them away. So heretofore it hath been often done in general councils. But now wicked Bishops will not be reproved nor rulde by the Church: as though they were Lord's and not servants. Therefore by the just judgment of God, they are despised of all men. Ferus agrees here with Agustine, and the ancient Fathers, that the Church rules: she is Christ's vicegerent: she calls to accompt and deposeth whom it pleaseth her. The fathers called this, the College of priests: and hereof Cyprian called Cornelius Colleague. This holy College of priests ruled through the world, not any one prelate, as now the Papists teach. Everyone severally even Peter & the Bishop of Rome are but a servant the Church is y ^e Lady, as Ferus terms her. They are wicked Bishops, sons o • perdition, that will not be ruled by the Church: this is Ferus judgment.

And again he writes thus, upon these words: He went thorough every City; confirming and stablishing that which the other had taught; or adding to that, which they had not done sufficiently: he carried that scroll imprinted in his heart, which Christ last of all commanded Peter saying: Feede my sheep if thou lovest me. In Peter thou seest the office of B shops, that is, to visit all: according to that saying: Heale that which is weak, and bind up that which is broken, &c. They which are Bishops, and do sleep, and are idle, do not know in what a dangerous estate they are; nor do not think that the blood of all that perish, shall be required at their hands. Here he makes Peter a pattern for all bishops to follow, and not a type of the Pope, and his successors And after upon these words, Behold three men, &c Mark (saith he) that these words spoken to Peter do belong to all pastors. For so it is said to everyone of them: Behold men: as though he should say: These sheep committed to thy charge do require care, and help; the sinner succor; the weak, strength; those which go astraie, doctrine; the unruly, correctiō; those which are tormented through afflictions, comfort; the whole church now dispersed, peace. Secondly, Arise: thou art not a Lord, but a servant: this is not a time of ease, but of labor: hitherto thou hast done nothing: through thy negligence the Wolf hath entered in, that is, the Devil. For he is a Wolf, howe greatly soever he show the face of a friend &c. Peters lessons Ferus attributes to all pastors. And again: In Peter thou seest expressed what becomes Bishops, that is, to go up aloft, to fast, to pray. Thou seest the contrary in wicked and evil Bishops, they only take care of temporal things themselves; they committee spiritual things to others. They live like Princes, not like shepherds, they never pray, they give themselves to pleasures. And after he writes thus: In this Chapter, Luke doth prosecute the history of Paul and Barnabas pilgrimage, and he names certain countries which in their preaching they passed through, that here all men may see how courageously these two Apostles preached to all men the word of saluatiō to the great shame of those, which brag themselves to be the successors of the Apostles: whē as they are nothing else but slothful & unfaithful servants, sharply to be reproved of the Lord, nay justly to be condemned. No doubt he condemns here the Popes proud and idle state. And after he writes thus of the first general council, of the authority of James: James confirms the sayings of the three Apostles, & pronounceth sentence as Bishop of Jerusalem. If Peter had been dead of the universal Church, he should now have pronounced sentence and ratified the council, as the Pope doth now: But then this one thing very evidently proves, that there was no such authority acknowledged of Peter, seeing that in the first general council, in his presence, James pronounceth sentence and as it were confirms the council.

And after: Mark, that he saith not, that thou shalt have much people; but I have much people in this city. As though he should say; the people is not thine, but mine. So he said to Peter: Feede not thy sheep, but my sheep: As though he should say; they are mine; I have redeemed them with my blood; I love them; I take care of thē: therefore thou shalt not rule over them at thy pleasure: thou shalt play the part of a shepherd and not of a Lord. If Peter had Christ's authority committed to him, and were his vicegerent; then he had a kind of Lordship over his sheep: But this Ferus denies. And writing of Apollo, he says thus: Mention of him is made in this place very fitly, for he was such a great man, & the Corinthians made him equal with Peter, and Paul: I (say they) hold of Paul: I of Apollo: & I of Cephas. If y ^t Corinthians had been taught this principal point of religion, which now the catholiques accompt the chiefest point of all other, that Peter had been ordained of Christ his Vicar general, they would never have matched Apollo with him. By this it is likely, y ^e there was no such superiority among the Apostles taught in the primitive Church. And again upon these words; Thus saith the holy Ghost: the Lord as a most wise governor of his doth foreshow the cross which is appointed to his; but sudden destruction falleth on the wicked. He makes the holy Ghost the governor of the Church. And in another place: No congregatiō can conti • ue without order: Therefore it is a great matter in the reformation of the Church, that order be kept. Therefore they offend grievously, which in the Church of God disturb, rent asunder and quite take away all order. Christ himself ordained an order: some Apostles some Prophets some doctors. He makes in this order appointed of Christ no one visible head. And after speaking of the Apostles he writes thus: It is the office of the Apostles to be servants, or ministers, and witnesses of Christ. They have all one office by Ferus judgment.

The same Ferus also of the supremacy, writes thus: The servant (saith he) is not above his Master. By this word therefore Christ doth bridle all the pride and ambition of ecclesiastical persons: for admit whosoever they be, whether Popes or Bishops, or Cardinals, or Doctors, what are they else but servants? And if they be servants (as no man will deny) they ought to behave themselves so, as that they should not climb above their master: howe this is done among them, let them look to it. For here is not a place (as we say) to rake in this filthy fen or lake. Their own consciences will tell them, in what things they are unlike to Christ: nay wherein they endeavor to climb up above Christ, &c. Here Ferus is loath to meddle with the Popes pride, as should seem: but for all that, he glaunceth at it, and gives him, as we say, an Item.

And a little after he discovers some parts of this pride. In worldly affairs no man dare prefer himself before his master, or will seek to take more ease then his master doth: but in spiritual matters we see it far otherwise. There is no man but coveteth and wisheth to be in better estate thē Christ was in, Christ whē as he was in the shape of God humbled himself: we vile wretches cannot abide humility. Christ ministered to us, who were his servants: we think scorn to minister or do service to any. Christ did good even to the simplest: we think much to do good even to our brethren. Christ labored & took pains: we seek our own ease. Christ although he were the brightness of his fathers glory: yet patiently endured the reproaches of men; we are of a contrary mind. Christ being the judge of all men; notwithstanding suffered himself to be judged: we disdain to be judged or reproved of any. Christ by the cross and death entered into his glory: we think to come thither, by riot and pleasure. What therefore do we else, but prefer our selves before our master, and desire a better estate then he had? Therefore not without cause he urgeth this word so often, & so vehemently unto us: He will have us know that we are servants. Again, that we should consider what he hath done and suffered: he that marks this diligently will be most ready to do all good, and most patient to endure all evil. He seems here also to glance at y ^e Popes pride and pomp. Again, howe Peter was chief among the Apostles, he writes thus, of the washing of the Apostles feet: It is most likely that he began at Peter, who was the first or chief among the Apostles, not in calling; for Andrew followed Christ before him: but in the election of the Apostleshippe, for there Peter is placed in the first place, &c. So that by Ferus his judgment, Peter was the chief among the Apostles, because when as Christ chose his xii. Apostles, he first chose Peter: he was the first in order; the first chosen of the twelve.

And again, that the Pope ought not to have both swords, he writes thus: Christ speaks thus to Peter: Hinder not my death; but rather study to imitate it. Awaye with thy sword which kills men: my sword which I have committed unto thee cuts off vices; but saves men. Therefore put thou that material sword into thy sheath again, or as the other Evangelists said, into his own place. The proper place of the material sword, is the ordinary power, that is, the civil magistrate. Put thy sword therefore into that sheath: let the civil magistrate use it, and not thou.

In this place as in many other places alleged in this discourse; Ferus plainly teacheth that the Pope ought not to have both swords, because Peter had them not: and therefore he quite overthrows the Popes supremacy. This is the very foundation thereof: that the Pope hath the right of both the swords. And after: Again he teacheth by this word, that the gospel is not to be defended with worldly weapons; nor with man's aid: but the defense thereof is to be committed to God. So saith Paul: the weapons of our warfare are not carnal: so Christ never used any sword; nor his Apostles are ever read to have been girded with swords. They taught the word: and the word it self fought with his own power: And the Apostles went ever away conquerors. So Christ in Luke saith, I will give you a mouth and wisdom, which your enemies shall not be able to resist. Therefore Christ, especially by this word, forbiddes his Apostles the external sword: for they have, and they ought to have the sword of the spirit, which is the word of God. And hence Isaiah prophesieth; that the battle of the Apostles shall be as in the day of Madian, that is, as Gideon overcame the Madianits, not with weapons, but with trumpets and breaking of pitchers: so should the Apostles do spiritually, that they should subdue the whole world to Christ, by the trumpet of the word of God, and by suffering afflictions, &c.

Here also Ferus plainly teacheth, y ^e the gospel must not be maintained with arms and swords, with fire and fagotte, as the Pope seek now to maintain his kingdom. And Ferus of Christ's kingdom, writes thus: My kingdom is otherwise governed then a warlike kingdom: for this is governed with a material sword, but my kingdom stands in no need of that sword, for the sword thereof is the word of God. The kingdom of the world hath Cities, Castles, Towns, Villages, Arms, Weapons: but my kingdom only requires the hearts of men. The world reigns over men's bodies and goods: but I over men's hearts & consciences. The world reigns with fleshly power, but it obeys the spiritual power; but I make no account of fleshly power, but I reign spiritually against fin, death, and hell, &c. The Popes kingdom is far unlike this.

And of Christ's crown of thorns he writes thus: The crowns of the kings of this world, are some of iron, some of silver some of gold. By which is declared, that the kingdom of the world consisteth of fleshly power, glory and nobility. But Christ's crown is a crown of thorns; that by this token thou mayest know that Christ's kingdom consists of thorns and afflictions. And what kind of king Christ is himself, such like kings he makes us, that is, subject to afflictions: No doubt then the Pope was never made king by Christ: he is far unlike him, as he was here in this world. Nay this his thorny crown plainly condemns that his triple crown of gold.

Titilman a Frier also upon these words: Upon this rock I will build my Church; writes thus: Upon this rock, upon this truth of faith which thou hast confessed, and hast uttered saying: Thou art Christ the son of the living God: and also upon myself a most sure rock, which in thy foresaid speech thou hast confessed; I will build and found my Church, &c. So that all catholiques as M. Bellarmine affirms, do not expound Peter to be that rock.

Cyril of the authority of all the Apostles writes thus, upon these words: And he breathed upon them. When as he would make his disciples famous and excellent for the great dignity of their apostleshippe, and would ordain them the holy guides of his mysteries, he forthwith sanctifies them with his holy spirit, which by breathing he bestowed upon them. Here is the authority common to all the Apostles. And although he affirm that, Christ built his Church on Peter, as it were upon a rock or stone; yet of Peter he writes thus, and of that his threefold love. Peter ever went before the rest: for being especially in love with Christ, he was ever most ready both to do anything and to make answer: therefore even now a little before seeing the ship came slowly to the land, he girding his coat about him, leaped into the sea. And whē as our Savior asked his disciples saying, whō do men say that I am? When as again after their answer, he demanded of them again: But whom do you say that I am? as the principal and head of the rest, he first cried out: Thou art Christ the son of the living God, He also smote off Malchus' ear, thinking by this means that he should ever cleave to his master. Therefore of good right Christ asked him if he loved him more then the rest, and that thrice. Peter also confessed that he loved him, and he calls none other to be witness of this his love, but Christ himself. And in everyone of his confessions the words being a little altered, he heard that he must have a care of Christ's sheep. But this speech doth bring to light a h • gher matter: for because Peter with the rest was adorned by Christ with the name of an Apostle, and he denied him thrice at his passion: by good right now the confession of his three-fold love is required, that his threefold denial might be requited with the like mumber of his confession. So that which was committed by words, was cured with words. He asked of him if he loved him more then the rest: for he which had tried the greater clemēcie of his master towards him, by good right ought to have loved him more. And although all the Apostles generally were stricken with great fear, when the Lord was betrayed: yet Peters fault was the greatest, that in so short a time denied him thrice. Therefore seeing by the mercy of our Savior he obtained forgiveness of a great sin, justly of him greater love is required. All pastors of the Church hereby learn: that they can no otherwise be beloved of Christ, then if so be that they shall study with all their main & might, that his sheep be well fed, & like well. Such a one was Paul, &c. He proves that Peter had his Apostleship common with the rest of the Apostles, & that by this place it was restored him again, and no primacy granted him over all the church: And that all doctors here have received a charge, not Peter only: He concludes thus. By Peters threefold confession, his threefold sin of denying is done away. And he said to him; feed my Lambes: restoring to him again the dignity of his Apostleshippe, least through his denial which chanced by man's frailty, it had seemed to have been disanulled. Here is a restitution of Peter: here is no prelation, as the Papists teach, of the supremacy. Jerome writes thus: The ark of Noah was a figure of the Church; as Peter saith: In the ark of Noah a few, that is, eight souls were saved by water; As now also baptism saveth us. As in that were all kind of beasts; so in this are men of all countries and conditions. The ark had her nests: so the Church her mansions. Eight souls of men were saved in the ark: and Ecclesiastes bids us give part to seven, and part to eight; that is, believe both the testaments. And therefore some psalms are written for the eight; and by eight verses, which are put under every letter. And in the 118. psalm the just man is instructed: and the blessings by the which the Lord signifieth his Church in the mount, are eyght, &c. A Crowe is sent out of the ark, and returneth no more; and after the Dove showeth the peace of the earth: So in the baptism of the Church, that black birde being expelled, that is, the Devil, the Dove of the holy ghost declareth the peace of our lande. The ark beginning of 30. cubits is built, by little and little decreasing into one cubit: So likewise the Church consisting of many degrees, at length is finished with Deacons, Priests, and Bishops. Here we may plainly see that Jerome makes the whole order and brotherhood of Bishopps, to be that one cubit, in which the ark was finished; and not any one Bishop, no not the Bishoppe of Rome. For in the same book he allegeth thus Cyprian, writing to the Bishop of Rome: He ends (saith he) his discourse which he had made to Stephen Bishop of Rome after this manner: We have shown these things to your conscience (most well-beloved brother) both for our common honor, and for my sincere love I bear unto you, hoping that those things please you for the truth of your faith and religion, which are both true and religious. But we know some that will hardly refuse that which they have once tasted; nor change their resolution easily: but the knotte of peace and concord, being kept safe among their fellow Bishops, will keep some private opinions to themselves, which they have once liked of. Wherein we will not urge nor prescribe a law to any man, when as everyone in the Church hath free power and authority to govern, as he will; and everyone is set over the Lord's flock, being to give account to the Lord of his doing. Here is plain by Cyprians and Jerome's judgments, the common honor of all Bishops, that one of them cannot enforce another: And that they have everyone of them free power of government in their several charges, whereof they are to give accompt to the Lord. And of the authority and necessity of Bishops he writes thus in the same book: If at the prayer only of the Bishop, the holy ghost descended; then they are in a lamentable case, who being baptized by priests and Deacons in villages, towns & far distant places, have died before ever they were visited of the Bishops. The health of the Church consisteth in the dignity & reverence of the chief priests, to whom if a peereles & chief authority be given of all men, there will be so many schisms in the Church, as therē are Priests, &c. Here we may plainly see first, the jurisdiction of Bishops over many villages and country towns, in which only Priests and Deacons were placed, in Jerome's days: And that even then, as some now a days think, every pastor was not a Bishop in his flock. Secondly, what y ^e authority of every Bishop was, it was Exors, it was peerless, he had none above him in this world in his charge; no, not the Bishoppe of Rome. And lastly, that whereas M. Dorman in his book against M. Nowell, doth allege this place to prove the Bishoppe of Rome's authority, and would prove that S. Jerome in this place meant him, Marianus Victorinus Reatinus Episcopus, who hath corrected S. Jerome's works and newly imprinted them, being a great Papist, affirms, that this place is meant of every Bishoppe in his Diocese. He calls (saith he) the Bishoppe the chief priest; whose authority also to be greater thē the other priests, he doth otherwhere plainly and manifestly avouch. So the Apostles whose room the Bishops now occupy, & succeed in, were above the 72 disciples, whom as blessed Damasus the Priest doth witness, the Priests do now succeed. So Aaron and the other hie priests, were ever above the Levites. So that by his judgment, by this chief priest is not meant the Pope, but every Bishop: And that every Bishops authority is peereles. And this unity of Bishops makes Jerome to be the unity of the Church.

Augustine writes thus: The scribes and Pharisees sit upon Moses chair, do what they say: but do not as they do. You see that in the chair of Moses, to which hath now succeeded the chair of Christ, that also evil men do sit, and yet notwithstanding the good things which they are about to teach, do not hurt their hearers. Wherefore doest thou for the wicked men's sake, forsake the chair? Return again to peace, return again to unity, which hurt thee not. If I speak well, and do well, follow me: But if I do not as I say; thou hearest the counsel of the Lord; Do what I say; but what I do, do thou not. But yet depart not from the catholic chair. Here we may see that this chair of Christ was in every country, and that every Bishop sat in it, not the Bishop of Rome only. Agustine himself sat in it, and to the unity of the chair he exhorts schismatics, that they would return. Secondly we may note, howe this chair then was called, Christ's chair, not Peters chair; As the Pope now calls his.

Of the strict unity that is betwixt Christ the head and his Church y ^e body, he writes thus: Whē as Christ speaketh, sometime he speaketh in the persō of the only head, because he is a savior borne of the Virgin Marie; sometime in the person of his body, which is the whole church, dispersed through the whole world. And we are in his body, if our faith be pure, our hope sure, and our love inflamed. And after where he saith: The words of my sins; there is no doubt but that it is the voice of Christ. But how come sins, but of his body which is the Church? because both the body of Christ and the head speaks. Why speaks he alone? because they shall be two in one flesh. This is a great mystery (saith the Apostle) I mean of Christ and of his Church. And a little after, If he hath said: now they are not two, but one flesh; what marvel is it, if one flesh and one tongue utter the same words, as of one flesh, one head, and of one body? let us hear them as one; but yet the head as the head, and the body as the body. The persons are not divided, but there is a difference of their dignities; because the head doth save, the body is saved: The head shows mercy, the body bewails her misery: the head is to purge sins, the body to confess sins: and yet one voice of them both. Here we may see the narrow union between Christ and his Church. They are one flesh: he is an adulterer that intrudes himself between these. The Church sinneth, even the Pope himself, if he be a member of this body, by Augustine's judgment; and the head alone saveth: Christ alone is the head; and all the rest are members.

Augustine of the Deacons of the Church of Rome, which esteemed themselves better then the order of those, whom they called presbyters, writes thus: But because they are the ministers or deacons of the Church of Rome: therefore they think thenselves more honorable then in other Churches, for the statelines of the City of Rome, which seems to be the head of all other Cities. Let us mark here what privilege Agustine gives to the city of Rome, and why the Deacons thereof might perchance advance themselves above other Deacons, because the City of Rome (saith he) Was the head of all other Cities. If it had been accounted the head of all other Churches: no doubt Agustine would have here given it that commendation; but he saith no such thing thereof: but that the magnificence thereof consisted in that it was y ^e head of all other Cities. What can be plainer then this? Shall we not believe Agustine? And in another place of the foundations and bulwarks of the Church, he writes thus: Heretics go about to undermine, or overcome the most sure foundations of the Church by the show of reasō: but that merciful Captain of our faith, hath as it were with a most strong tower defended his Church, by the solemn assemblies of all nations & people, by the seats of the Apostles, and by certain excellent learned, godly and spiritual men, & also he hath fenced it with the plentiful furniture of invincible reason. These are all the visible bulwarks and towers of defense of the Church, which S. Agustine knew in his days. First general councils: then the apostolical seas (no one apostolical sea more then the rest, no not Rome) and lastly some especial godly learned men, with their invincible arguments and forces of reason. Where also we may note: that as he preferreth no one apostolical sea before all the rest, so that he doth prefer general councils before them all. So that by Augustine's judgment a general council is to be preferred before the Church of Rome. And here Augustine declaring the bulwarks of God's Church against heretics, had shown himself to be a very unskillful Captain of the Lord's army, if so be that he had quite forgotten the chief bulwark above all the rest against them, that is, that the Pope cannot err. This had been the forciblest bulwark that the Church could have had against all heretics. But Agustine in his days knew no such, and therefore no doubt he makes no mention of it.

And also in another place of Peters prerogative, he writes thus: As some things are said which seem properly to belong to Peter himself: and yet they are not rightly expounded, unless they be referred to the Church, of which he is acknowledged in a type to have borne the figure, for the primacy that he had among the Apostles: As this, To thee I will give the keys of the kingdom of heaven, and other speeches of our savior to him like to this; so Judas likewise as it were sustaineth the person of the Jews, that be enemies unto Christ: which then hated Christ, and now also their wickedness continuing, as it were by a succession do hate him still. Here Agustine acknowledgeth a primacy of Peter amongst the Apostles. But for all that by this his primacy by Augustine's judgment, he gaineth nothing to his successor, or to the Bishop of Rome: but to the whole Church, whose Image he sustained because he was y ^e chief among the Apostles. He plainly affirms: that Peter was a type of the whole Church, & to it conveyed that privilege given to him; and not to his successor the Bishop of Rome, as y ^t papists now would have him. And to expound that saying of our Savior: To thee will I give the keys of the kingdom of heaven, (as the papists do now) to Peter himself, is not rightly to expound them, what can be plainer then? As Judas sustaineth the persons of all the wicked Jews, so doth Peter not of the bishop of Rome, but of the whole Church. This is Augustine's judgment concerning this matter: and he overthrows the papists exposition of these words. To thee will I give the keys, which refer them to Peter himself and his successors.

And to Agustine agrees Chrysostom both concerning the authority of Rome and of Peter, he manifestly prefers Antioch before Roome. What (saith he) is the dignity of our City? it chanced first (saith he) that the disciples at Antioch were called Christians, this dignity hath no city else that is in the world, no not Romulus his city. And therefore she, that is Antioch, may lift up her eyes and overlook all the world beside, for this fire of her love toward Christ, for this her great confidence and boldness, for this her valiantes. He calls Rome but Romulus his city: if she had been then accounted the catholic mother church, as the papists now affirm that she is, he would not have been too bold with her: he would have given her some more honorable style, then to call her Romulus his city; nay he would not have preferred Antioch before her: yea and not only Chrysostom but the Emperor himself yields that same privilege to Antioch. And have I not (saith he) always preferred that city before all other, and have I not accounted it dearer to me, then mine own native country? The Emperor preferred Antioch before all other cities in the world, and therefore before Rome: and it is not likely that he erred in judgment.

And after, of the Emperors authority in the same homily Chrysostom writes thus. Oh howe great is the force of Christian religion! It restrained and bridled a man 〈 in non-Latin alphabet 〉 , that on earth had none to be compared with him, that Lord that can overthrow and destroy all things and taught him such heavenly philosophy, as a mean man would never have embraced, &c. He plainly here affirms that the Emperor is the chief man here upon earth. And that there is none equal to be compared with him, no not the Pope.

Victorinus an ancient father upon the Revelation concerning y ^e church, writes thus: These seven stars, are seven churches, which he calls by their names, and to whom also he writes his Epistles: Not that they were the principal Churches of all other; but that which he speaks to one he speaks to all: for there is no difference, as when one doth prefer the standard of a few soldiers to a greater number. Paul taught first, that all the churches of the world were but seven, and those seven, which he named, to be that one catholic Church. The which thing that he might observe him self, he exceeded not the mumber of seven Churches: but he wrote to the Romans, Corinthians, Galatians, Ephesians, Philippians, Collossiās, and to the Thessaloniās. And afterward he wrote to particular persons, least he should exceed the mumber of seven Churches. And briefly knitting up together the whole sum of his preaching he saith to Timothy. That thou mayest know how thou oughtest to behave thyself in the Church of the living God. We read also that this type was declared by the holy Ghost, by the prophet Isaiah, of seven women, that should lay hold of one man. Christ is that one man, which was not borne of man's seed: the seven women are the churches, taking their bread, and with them (that is their garments) they are covered, who desire that their reproach may be taken from them, and that the name of the Lord may be called upon them. They take their bread, which is the holy Ghost, which nourisheth into his eternal life, promised them by faith, and their garments also, which are promised thē which desire that they may be clothed. Of which S. Paul speaketh, this mortality must be clothed with incorruption, and this mortal must put on immortality. And they desire that their reproach may be taken away: their reproach is their old accustomed sin, which is taken away in baptism, and a man then begins to be called a Christian: which is as much to say, as let thy name be called upon. Therefore in these seven churches it may be that of one Church is made seven, &c. Victorinus here plainly makes but one catholic Church, and the Roman church (being one of the seven whereunto S. Paul wrote his Epistles) a member thereof.

Augustine writes thus: Either our Lord Jesus, doth he not now & ever govern the world with his Father? and whether to this matter, doth he call any man making him his imitator or follower, that with him he should govern heaven and earth and all? Christ by S. Augustine's judgment, calls no man to be partaker with him in his government of heaven and earth: therefore not the Pope.

Primasius also S. Augustine's scholar writes thus: Let no man glory in men, in false Apostles, no nor in any either king or priest, for all things are yours, either Paul, or Apollo, or Cephas, or the world, or life or death, we are yours: you are not ours &c. Now if Peter had been Christ's vicar, then the saints had been his as they were Christ's, whose place he sustained: But Primasius saith plainly that the Corinthians were Christ's; they were not Peters: Therefore Peter was not in any respect their head, but their servant or minister.

That Christ alone is the head of the Church, Theodoret writes thus: Again (saith he) he calls Christ the head, and the congregation of the faithful the body: And he hath put down all this place metaphorically; for even as in the body, the brain is the root of the sinews, and by the sinews the body hath feeling: so the body of the Church, by Christ our Lord receives both fountains of Doctrine and matter of salvation. And that thing which sinews are in the body, that are Apostles, prophets, and teachers in the assembly of the Church. Thus much Theodoret: the Apostles are but ligaments or sinews by his judgment: now it is monstrous and against all reason to make a sinew a head. And in another place he writes thus: This is required of Stewards that they be found faithful, not that he should take unto him the honor o • dignity of his master: but that he should keep his masters good will. And in another place of S. Paul he writes thus: Am I not free? that is as much to say: I am under no man's jurisdiction, I am not in the place of a disciple: But to whose credit the whole world was committed, because he was called after Christ's assumption. And the same prerogative he yields also to S. Paul in another place upon these words (whereof I am made a minister.) The salvation of the Church was committed to me, meaning S. Paul, & to me was committed the office of preaching, that I should fill you all with heavenly doctrine. And that word (you) doth not only mean them, but also the faithful that are in the world.

Gregory also writes thus: Christ is one person with his whole Church, which either now is conversant here on earth, or is in heaven now with him: And as there is one soul, which quickens the diverse members of the body; so one only holy spirit quickens and lightens the whole Church. And as Christ which is the head of the church, was conceived by the holy Ghost; so the holy Church which is his body, is filled with the same holy spirit, that it may live: and by his power is strengthened, that it may stand in the joining or coupling together of one faith and charity. By which the whole body being ministered unto & built by joints and couplings, grows to the increase of God. Gregory here makes plainly Christ & his Church, whether in heaven or in earth, to be but one body. And that by the holy spirit he quickens, strengthens, and governs the same; even as our soul quickens and governs our bodies: And that by joints & couplings, not by any ministerial head, as the papists do imagine: nay he saith, that his triumphant and his militant Church is but one body. So that then if they will make Peter y ^e head of the militant Church, he must also be the head of the triumphant, which I think they will not grant.

Lastly to conclude, to make the matter more plain, and to show how far Gregory was from imagining Peter to be the head of the whole Church, he writes thus in another place: The Apostles were called feet, because that as feet carry the body; so the Apostles carried Christ into the knowledge of all nations, which were moved, when they doubted that he whom they saw did suffer, was the son of God. In the body of the Church he compares Apostles to feet, not to heads; and that very fitly; alleging that place of the Apostle: How beautiful are the feet of thē which bring glad tidings of peace? And of the government of his Church, by his holy spirit, our savior most manifestly speaketh himself: And I will pray the Father, and he shall give you another comforter, that he may abide with you forever; even the spirit of truth: As though he should say, you are discomforted, because I go from you; but I, in my stead, will send you a comforter, which shall never forsake you, but shall abide with you forever. And after: I will not leave you like Orphans without a guide or governor, but I will come unto you (meaning by his holy spirit.) The holy spirit then is the governor, and guardian of Christ's Church here on earth: we are not orphans. And the same lesson he taught all his Apostles again immediately before his ascension: It is not for you to know the times and seasons which the Father hath put in his own power: But you shall receive the power of the holy ghost when he shall come on you. Here is the authority, here is the power, and the government of the Church. And you shall be witnesses unto me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth. Here also is the estate and condition of all the Apostles put down; no one of them is made better then another. They are all appointed witnesses of him: no one of them Lord or Judge. And this authority and office of government in the Church, to declare that it was of God given to the spirit of God, the spirit of God expressly oftentimes executed: As when Peter doubted what the vision meant, the spirit said unto him: Behold three men seek thee: Arise therefore and get thee down, and go with them, & doubt nothing: For I have sent them. What can be more plain then this? The holy ghost sent those three men from Cesarea to Ioppe; and also sent Peter with them. Is not this to govern? If Peter had been head appointed by Christ under him, he might have gone by his own authority; but here he is namely sent of another: to declare that the authority was not in himself. And when Peter came again to Jerusalem; They of the Circumcision contended with him about this matter: And he allegeth this commission and commandment of the holy spirit for his warrant. Now this same disputing and reasoning taught, that Peter was not their head: The brethren make him yield account of his doings to them, as to his equals. So the spirit caught Phillip away from the Eunuch, and placed him at Azoto, and he walked too and fro, preaching in all the cities, till he came to Cesarea.

The like practice of this authority and government of the holy spirit in the Church, we read in the Acts c. 13.2: Now as they ministered unto the Lord & fasted, the holy ghost said: separate me Barnabas and Saul, for the works whereunto I have called them.

And after they had fasted and prayed, and laid their hands on them, they let them go: and they, after they were sent forth of the holy ghost, came even to Cesarea; and from thence sailed to Cypris. Is not this to govern? Amongst a number, to elect out certain men, and to send them to certain countries.

The like testimony of this government in God's Church of God's spirit, yieldeth S. Paul to a great number of pastors in a solemn synod: Take heed therefore unto yourselves (saith he) and to all the flock; whereof the holy ghost hath made you overseers.

To place pastors in the Church, is it not to govern? And this S. Paul attributes here to the holy ghost: and as he affirms this of the pastors of Ephesius, so no doubt of the pastors of the whole world. They are placed in their cures by the holy Ghost.

All the Apostles likewise attribute this power and authority to the holy Ghost: In that great controversy about circumcision and observing the law of Moses, do they not conclude thus? It seems good to the holy Ghost and to us: Here is the holy Ghost first put as head and governor, and decider of this great controversy; and they themselves, all alike, but as assistants unto it. And is not this to govern?

And as the holy Ghost did then expressly show his government in the beginning; so no doubt, by his most mighty power, and secret inspiration, he governs the same still: and as y ^e Apostles acknowledge him the governor of the church, & no one of them; but him as the head commanding works & placing ministers, and deciding controversies, and themselves all as hands and feet, as Gregory makes them; fulfilling his will

Philippus de Dies writes thus out of Ambrose, of the authority and pleasure: so let us and no other. _____ of all the Apostles: To this end S. Paul doth confess that himself and his fellow Apostles received grace and Apostleship; we have received (saith he) Grace and Apostleshippe, that all nations might obey the faith: That is, that all nations might obey those things which faith teacheth. For his name, which S. Ambrose expounds, as Christ's Vicars, occupying his room in the Church: And this is that which the same blessed Apostle said before. We are Ambassadors for Christ. But Theophilact expounds it thus: For his name; That is, for the advancement of the name of Christ, that the virtue of his name might be spread through the whole world. Thus far Philippus de Dies. Ambrose and he makes all the Apostles Christ's vicars, and not the Pope only: and Theophilact testifieth that it is the chief part of the apostles to teach, that the virtue of Christ's name might be spread through the whole world; but the Pope hath dyminished the virtue of this name, by adding other names unto it, even as when many herbs in a medicine are mingled together, one hindereth the operation of another: what needs anymore, if one be sufficient?

Of Antichrist.

O F the succession of place, howe little it availeth, Ferus writes thus: As the Jews bragged of the city of David, and of the Temple of Solomon: so the Samaritans had the dwellings of the former patriarchs; who dwelt in those places. And by reason of these places, they defended and comforted themselves against the Jews, when as they had nothing of Jacob's religion; as also the Jews nothing of David's holiness. Thus far Ferus. The like may be said of the succession of the Roman Bishop. Succession of place without faith is nothing.

Ferus of the preaching of the Gospel thorough all the world, before the ende of the world, writes thus: The gospel came before the destruction of Jerusalem, even to the very end of the world: but it shall be fulfilled more perfectly, before the end of the world. Let us mark how (he saith) that the gospel shall be preached further and more perfectly now, then in the Apostles days. And after: Behold the goodness of God, he might justly condemn us, and yet he deferreth his judgment till all be called to mercy. Before he destroyed all men with the flood, Noah admonished them an hundred years; before he destroyed Egypt, first he sent Moses▪ Even so before the universal judgment, first he calls all to mercy, by the gospel. And after: To the good the gospel is to their salvation, but a testimony against the wicked. Let all men take heed then now, that make light accompt of the gospel, & mark not the doctrine contained therein, least it be a testimony against them, to condemn them.

And again, he writes thus: Mark that that Jerusalem, on whom Christ pronounced the sentence of destruction, signifies the world; and the Temple of God in the world is the Temple of the faithful: Therefore in the Church he foretold, that there should be an abomination before the end of the world. To abhor, is to execrate, to loath, to disdain, not to suffer; to throw a thing away, with disdain or indignatiō. Hence an abomination or a thing abominable that is called, which engenders an abhorring, loathing, or detestation: But no outward uncleanness God doth loath, but our sins. Hereof very often, and for the most part, they are called abominations in the scripture, as for example: The way of the ungodly is abomination unto the Lord; but the greatest abomination of all other in the scriptures, is Idolatry, impiety, heresy, and falling away frō God. Therefore after this manner, Christ doth say, that there shall be abomination in the Church, that is, an apostasy or departing from God; And that not any mean departing or falling away; but such a one as shall bring desolation with it: that is, shall utterly go about to overthrow Christian religion. And this abomination, S. John means in the Revelation, sometime by the beast, to which the Dragō hath given his power; sometime by the woman sitting on the beast and making all Nations drunken of the wine of her fornication. Of which S. Paul speaketh more plainly, unless (saith he) that a departing come first & that, that man of sin be revealed, &c. Therefore this abomination is nothing else, then the kingdom and tyranny of Antichrist, or the falling away from god, which shall be under his kingdom. And see how evidently, in these few words he describes this kingdom of Antichrist: first, It shall be nothing else but an abomination. Secondly, it shall make a desolation of true faith and religion. Thirdly, it shall sit in the Church. This abomination shall rest in the hearts of men, that externally they shall seem the temples of God: but inwardly instead of Christ, an Idol shall sit: That is, this abomination shall polish it self, with a fair show; that it shall be able to beguile the saints, unless they were by God's power preserved.

What can be more manifestly said then this? that there shall be in the Church of Christ such an abomination, that shall quite overthrow all true religion; and shall polish it self with a great show of holiness? Doth not this plainly paint out popery: who will venter the health of his soul upon the name of the Church, wherein his abomination shall rest, and that with such a great show of holiness? But he goes forward: When you shall see the abomination, that is, when that son of perdition shall make himself manifest, (For he shall be made manifest.) Although his kingdom begun by and by in the Apostles time, as Paul saith, Now the mystery of iniquity worketh: And John saith. Now there are many Antichrists: yea even as Christ's kingdom began from that just Abel; so the kingdom of Antichrist, from that wicked Cain yet in the end of the world, that impiety shall manifestly discover it self: and of this Christ here puts us in mind. And Christ hath added: He that readeth let him understand: By which word he gives us to understand, that that abomination & apostasy shall creep in so secretly, that none unless he be very attētiue & watchful, shall be able to perceive the same. The which is most worthy of marking, otherwise the same thing shall happen to us with Antichrist, as befell to the Jews, with the true Christ: for they only looked for in Christ promised an earthly kingdom, wordly jurisdiction and peace: This they gaped after, and do as yet gape for. In the mean while, they knew not Christ being present among thē: yea they condemned him, as a wicked man to death: who, if they had compared Christ's doctrine & miracles to the scriptures, might easily have known him. So it falls out, for the most part with us; we mark only those things which are externally spokē of Antichrist, which as long as we see not, we live careless. And in the mean time, no mā marks that this abomination, in many things is fulfilled daily, which one shall easily perceive, that compareth Christ's doctrine to our times. Mark therefore, that as Christ came first secretly; so that he was known, but of a few, neither did it appear who he was, before that he had overcome the Devil and Death; but these being overcome, when as he reigned, then at last, he appeared to the world, by the preaching of the Apostles; All power (saith he) is given to me, go ye therefore and teach, &c. So the kingdom of Antichrist enters in secretly; neither shall it be perceived, till he hath gotten possession of the temple, and then shall Antichrist himself appear. To conclude, if Christ at the first had shown who he had been, all men would have received him: So the Devil, if in the beginning, he should have shown his wickedness manifestly, all would have fled from him. Again, as Christ's kingdom began, before he appeared in the flesh; for all the elect from Abel, even to the worlds ende, belong to the kingdom of Christ, and are one body with him: So Antichrists kingdom began before he appeared himself, as S. Paul saith, the mystery of iniquity worketh, which shall be revealed in his time: yea all the wicked from Cain, even to the last of them, do belong to the kingdom of Antichrist, & are one body with him. Let everybody now consider himself, and search the Temple of his heart least peradventure he find anything of Antichrists kingdom & abomination, that is of Idolatry in himself. Which that thou mayest the better do: Take with thee the first commandment, wherein we are taught, to have but one God. If thou findest anything in thyself, wherein thou trustest, besides God, whether it be any external thing, as to trust in thine own righteousness and merits, now thou hast that abomination in thy heart and that true Antichrist: For Christ teacheth contrary things. If thou hearest or seest anything in the Church, which is repugnant to the doctrine of Christ & to his life, that truly belongs to the kingdom of Antichrist: for this is a true saying, He that is not with me, is against me.

Thus far Ferus. And secondly here we may not, that Antichrist shall come in closelie and privily, that he shall possess y ^e temple, that is the heart of man; and that the only way to discover him, is by the scriptures; that all doctrines contrary to them are Antichristian: And that this is a principal branch of antichristian doctrine (to taste of one for all) to trust in our own merits, or righteousness. And is not this most evidently to affirm, that the Church of Rome is the seat of Antichrist, who hath taught, and doth teach this doctrine?

Again upon these words; Behold here is Christ, or there, Ferus writes thus: Do the false prophets preach Christ? yea verelie: for to preach Christ, is to preach righteousness, sanctification, forgiveness of sins, and redemption. For Christ is become all these things unto us. And these things the false Prophets preach, how we may obtain righteousness and redemption: But they teach not that we must look for and seek these things only from Christ, and only by Christ. Yea they neglecting Christ, do teach to seek for righteousness and forgiveness of sins in other things: Behold say they: here or there is Christ, which in deed is to seduce, and lead out of the way. For these things are found nowhere else but in Christ. There is no other name under heaven, by which we must be saved. Thus far Ferus. If this be true, then let all the world judge, who be false prophets, whether the Papists or we, who teach all men to trust only in Christ, and by his means only, to seek for all good things at God's hands: when as they teach men to trust in their own works, and to hope for remission of sins, by the merits of their friers: which things only are to be found in Christ, saith Ferus, and in nothing else. This doctrine Ferus taught, & we teach. But the latter edition of Ferus printed at Rome, hath thus corrupted Ferus. To preach Christ, is to preach righteousness, sanctification, remissiō of sins, & redemptiō; for Christ is become all these things unto us. These things also the false prophets preach, how we shall obtain righteousness and redemption, but they teach not us to obtain these things by Christ, & his sacraments, and following his steps: yea they neglecting these, do teach us to seek for righteousness, & remissiō of sins, through a vain & rash confidence. Behold (say they) here & there is Christ: The which is in truth to seduce: for these things are to be found nowhere else, then in the Catholic Church his spouse by Christ. Thus the Roman edition enterlaceth and adds to Ferus. They do mislike, that righteousness and remission of sins should be obtained from Christ, and by Christ: They will have (as should seem) our own works, and their sacraments of pardones joined with him, and their Church: For that they mean by the Catholic Church. This they would force Ferus to teach, which he never taught.

But Ferus in his true original concludes this matter thus: Christ therefore means in these words, that we should hope or look for no other Christ, but him, that is, that we should seek for righteousness, salvation, remission of sins, of him alone; nothing regarding if the false prophets taught any other thing. Secondly, of these words thou hast taught thee that Christ is tied to no place, outward show, peculiar kind of worship or state of men, that he should be found there alone, and nowhere else; otherwise all men must be forced to go to one place, or to be of one trade. He is not bound to Jerusalem nor to any other City, that there all men should find him: neither that he should be found of any other, but of him that went thither: Christ may be found in every City, and in every state and trade of man's life, which is not repugnant to the word of God. There are two things, to which he hath bound himself, & wherein he hath foretold that he may be found, that is to say, his word, and his sacraments annexed to his word. There thou shalt find Christ in deed, neither is he a false Prophet that sendeth thee thither.

Thus far Ferus. Where we may note, that to teach men to seek for righteousness, in any other thing, then in Christ, is to look for another Christ: is to deny Christ to becomed in the flesh: And therefore is to be a disciple of Antichrist. Though they seem never so much to reverence Christ with their toongs, if they believe not with their hearts, that he is such a Christ, as the gospel teacheth, that he alone is our righteousness: they are of Antichrist. Secondly, if we will have Christ, we must seek him in his word: He is tied to no place but to it. How greatly then did they beguile our forefathers, which taught them to go a pilgrimage, to undertake great journeys to seek Christ at Jerusalem, and other places; and in the mean time negelectd and never regarded his word? Surelie they taught men the wrong way to find Christ, if this be true that Ferus taught; which is most true. No nor if Christ be not tied to any one state of men more, then to another: then not to their Friers (as they brag he is) more then to any other kind of men. If this doctrine had been taught our forefathers, I think they would not have bestowed their lands upon Frieries and Monasteries, as they did. Lastly, whereas Ferus saith, that Christ is only tied to his word, and sacraments annexed to his word: the Roman edition leaves out (Annexed to his word) as though there might be sacraments not annexed or grounded upon the word of God: As in truth many of their sacraments are.

Again, Ferus upon these words (Let them that be in Jewry fly unto the hills) writes thus: But whither must we fly? To the hills, to the higher places, As he did which said, I have lift up mine eyes unto the hills, from whence cometh my help. And also, In thee O Lord, have I put my trust, I shall never be put to confusion: And, I have lift up my soul unto thee. Happy is he that hath fled to the hills, he shall be safe in deed. Ferus here by these hills, means heaven, and that we must trust only in God: as is most manifest by the scriptures he allegeth. The Roman edition addeth, We must fly unto the hills, that is, to the Catholic Church And to the superior places, as he did shall said: I have lift up mine eyes unto the hills, &c. They would have men trust in their Church, as should seem: And so they abuse both Ferus meaning, and the Scriptures he allegeth; which cannot be referred to the Church, but to God alone.

Gagneius upon that place of S. Peter (Babylon Coelected) writes: That the Greek scholia, and all other interpretors do interpret Rome to be Babylon, which he so calls for the confusion of their Idols. Where we may note first, that Peter makes himself equal with other elders, calling himself Compresbyterum, that is, a fellow elder, in his former epistle. And in this his second epistle (If Babylon be Rome) as Gagneius seems to affirm, he makes it equal with other Churches, calling it Coelected, that is, equally chosē of God with other Churches. And what prerogative then can either Peters successors, or the Church of Rome challenge? Secondly, if by all interpretors judgments, as Gagneius affirms, by Babylon Rome is understood; then no doubt this seems to give a light to S. John's Revelation, foreshowing where that Babylon should be, which he should prophecy of. For all the scriptures are as a golden chain, one linked within another; and like that strange wheel Exechiel saw: A wheel appeared on the earth by the beasts, having four faces. The fashion of the wheels and their work was like a Chrisolite; and they four had one form, And their fashion and their work was, as one wheel in another wheel. This strange wheel, no doubt, represented the gospel: The scriptures agree altogether: S. Peter and S. John did mean one Babylon. And that former is Rome by Gagneius and all interpretors judgments: And surly the second also. Who will now then, if he do but mark these two places conferred together, (for in scriptures one place expounds another) look for any good from thence?

Again: if Peter had been made head of the Church, by our savior; he had sinned in not taking that power and authority upon him, in debasing himself and making himself equal with other pastors. Stella saith; That it is humility to accept any honor offered of God: And it were pride to put any let or hindrance unto it. How then did not Peter here by Stella his judgment, offend in pride, in putting a stop or hindrance to that authority, which our savior had given him; when as he makes himself equal with other pastors? That place of S Paul, which they allege for the authority of the Church of Rome over all the world: I thank my God, thorough Jesus Christ for you all; because your faith is published thorough the whole world: Stella expounds, That is, in many places. Stella also of the obedience to the civil magistrate, writes thus: That we are taught in this place, first by this fact of our Savior, that the authority of a king is of God, which is both worthy of honor and reverence. So he paid tribute to Caesar, and to the tol gatherers of Caesar, he would that tribute should be paid of Peter: and being asked whether tribute should be paid to Caesar; he answered: Give to Caesar the things that are Caesar's. He would be subject to laws even from the beginning of his birth, least he which should be to others an example of life, and holiness, should trouble the common wealth; which also came to amende that was amiss, that he might also insinuate, that a just Empire hath laws acceptable to all mē, while the common wealth is maintained in peace & justice. And for this cause no man ought to resist the higher powers, when as Christ the example of humility would be subject unto them. Thus far Stella. He excepts none from that subjection, and obedience, and paying of tribute, neither Pope nor clergy. And whereas the Papists say that one ministerial head is necessary for the government of the Church, and that such a head is the Pope; S. Agustine concerning this matter writes thus: Because all Christ is a head, & a body, which I do not doubt but that you know well enough, our Savior himself the head, who suffered under Pontius Pilate, who now after he rose from the dead, fitteth at the right hand of his father: The Church is his body, not this Church or that Church, but that which is spread over the whole world; nor that only which is among men, which now presently live, but they also belonging to her, which were before us, and those also which shall be after us, to the worlds ende. For the whole church consisting of all the faithful, because all the faithful are menbers of Christ, hath now that head which is now placed in heaven, which governs his body. And although he be separated from sight, yet he is not separated from love: Therefore, because all Christ is a head and his body, therefore in all Psalms, let us so hear the voice of our head, as we also hear the voice of his body: For he would not speak severally, because he would not be separated. Saying: I am with you even unto the ende of the world: If he be with us, he speaks in us; he speaks of us; and he speaks by us; because we speak by him. And therefore we speak truth, because we speak in him. For if at any time we shall speak in our selves, and of our selves; we shall continue liars. Thus far Agustine: where he saith plainly, that Christ himself is a head, governing his Church: And that which is the chief part of a governor, he speaks unto it; and that not by any one, but by all his ministers: To whom he hath promised, He will be with to the end of the world. And how this government is executed, that is by his holy spirit, Ferus very excellently declares: Christ always (saith he) doth the part of a most faithful Father. For even as a father his children being yet young, doth not only leave them his inheritance, and all the goods he hath, but also placeth Tutors and guardians over them, that may keep that inheritance for his children, and may resist those that would injury them; which thing the children themselves & orphans could not do. So Christ here being not content by his testament to leave us his inheritance and his goods but moreover he promiseth and appointeth the holy spirit to be our tutor and guardian, who should take upon him the care, and guardianshippe of his Orphans, and should in every court before any Judge, King, or tyrant, defend by his lawful pleading, the inheritance of the father bequeathed them in his testament; nay written with his own blood: and should have a care, least the children by their own negligence should lose their inheritance: Thus far Ferus. Now to be appointed tutor or guardian of the church; what is it else but to be appointed governor of the Church?

The Papists do teach, that before Antichrist, Elias in his own person shall come. Concerning which thing, Jerome writes thus: The Jews, and heretics following the Jews, before their Messias think that Elias shall come, & shall restore all things: And hereupon in the Gospel this question was made to Christ: Why the Pharisees do say, that Elias shall come? To whom he answered: Helias truly shall come; And if you believe, he is comed already, by Elias meaning John. Thus much Jerome: Where we may note, that Jerome calls them Jewish heretics, that look for Elias: And yet the Papists at this day look for Elias. If this had been a point of Catholic doctrine, in the Church in Jerome's days, no doubt, he would not have been ignorant of it: neither would he have called the professors thereof, heretics. So that it should seem, the papists opinion concerning Antichrist, was comed since Jerome's days: whereof this coming of Elias, is a principal branch. And that the Papists are of this opinion, Gagneius writes thus: Neither in this place, a mystical exposition of the number, can fitly be applied, when as in deed in the time of Antichrist, that Elias shall come and preach, according to the testimony of Malachi, we hold for a surety. Master Bellarmine also affirms the same: The third demonstration (saith he) is drawn from the coming of Enoch and Elias, which as yet live; and live to this ende, that they may oppose themselves against Antichrist when he cometh, and should preserve the elect in the faith of Christ, and at the length should convert the Jews. These are the causes why Master Bellarmine saith, that Elias and Enoch shall come.

But these causes have no ground in the scripture, and therefore the effect of them shall not follow. For S. Paul saith, that the word of God is the sword of the spirit; with which sword, no doubt, all God's enemies, amongst whom Antichrist is chief, must be wounded and confounded. And S. Paul saith plainly, that Antichrist must be consumed, with the breath of God's mouth: that is, no doubt, with this sword. And as our Savior Christ fought against Antichrists father the Devil, saying: It is written; and not saying, thus it is taught by tradition: so must all his soldiers fight against his son, the son of perdition Antichrist himself, saying, Thus it is written: Every Christian armed with the sword of the spirit, that is with the word of God, must oppose himself against Antichrist. This sword is able to confound him and cut off his head. There needs not Elias and Enoch to come to oppose themselves against him. They blunt the edge of this sword, which teach this doctrine. And with this sword also Saint John arms every Christian against Antichrist: These things have I written unto you, as concerning those that deceive you: and the annointing ye have received of him, abideth in you; so that no man needeth to teach you anything, no not Elias nor Enoch. We may note here, how that he armeth the faithful only with the Scripture, and the holy spirit, against Antichrist; and that they need no other armor. And again: I write unto you children, that you have known the father; I write unto you fathers, that you have known him that was from the beginning; I write unto you young men, that you are strong, and the word of God dwelleth in you. The word of God, is the knowledge and light of old men, against Satan and his son Antichrist; and the strength also of young men, to wrestle and encounter with them both: and with this they being strengthened, they are able to overcome them.

Saint Paul also speaking of Antichrist and of his members, which by and by after his departure should succeed in the church, saith thus: I know this, that after my departure, shall grievous Wolves enter in amongst you, not sparing the flock: and from amongst yourselves, shall men arise speaking perverse things, to draw away the Disciples after them. Therefore watch ye, remembering how by the space of three years, night and day, I have not ceased to warn everyone of you. And now brethren, I commend you to God, and to the word of his grace, which is able to build you further (then I have as yet built you) and to give you an inheritance amongst all those which shall be sanctified. Here Saint Paul teacheth, that Wolves shall succeed in the Church: and no doubt these were the members of Antichrist. Against these, as a faithful Pastor, he commits his sheep to God, and to the word of God, which is able to build them further; nay to preserve them safe and sound from all errors and dangers in the wilderness of this world, and to bring them even to heaven, if so be that they shall follow only the direction of it. And here also, we may learn an excellent commendation of the word of God; it is a bottomeless pit; no man can ever come to the depth thereof: so that of it, that saying of Saint Agustine is verified. So great is the depth of the holy Scriptures, that I should every day profit in the study of them, if from mine infancy till I were a very old man I should learn them, having never so much leisure, studying never so earnestly, and having never so good a wit: they are still able to build further. This testimony Saint Paul and Saint Agustine yield to the word of God; and what needs Master Bellarmine then, to add the coming of Elias and Enoch, as necessary to preserve the elect in the faith? as though the word of God were not sufficient. Our Savior himself in the Gospel teacheth the same doctrine, and that it is dangerous to believe any rising again frō the dead, whosoever they are, in points of salvation: They have Moses & the prophets saith Abraham the father of the faithful; if they will not believe them, neither will they believe if any arise from the dead again; no, if it were Enoch and Elias. This lesson Abraham by our saviors testimony, hath taught all his children; and yet by Master Bellarmine his judgment, the faithful must look for Elias and Enoch to come to preserve them in y ^e faith Isaiah also opposeth the word of God against all doctrines of dead men whatsoever: Should not a people inquire of their God? From the living to the dead (will you seek?) To the law and to the testimony. The law and the testimony must be a light to our feet; our counselors in all controversies and doubts, as also they were David's.

Chrysostom upon Matthew, writes thus of Antichrist, and of the only way to bewray him: Then, that is, when Antichrists kingdom shall come, they which are in Jewry, let them fly unto the hills. These things are to be understood spiritually thus: Then when you shall see the abomination of desolation, sitting in the holy place, that is, when you shall see a wicked heresy, which is the host of Antichrist, standing in the holy places of the Church: at that time, they which are in Jewry, let them fly to the hills, that is, they which are Christians, let them get them to the Scriptures. For as the true Jew is a Christian, as the Apostle saith, not he which is a Jew openly, but he which is a Jew in secret: so Christendom is true Jewry, whose name signifies confession or thanksgiving: and the hills are the writings of the Prophets and Apostles, of which hills it is said, Thou wonderfully givest light from the eternal hills. And again, of the Church he saith, the foundations are upon the holy hills.

And why doth he command all Christians at this time to get them to the scriptures? Because at that time since that heresy hath taken place in the Church, there can be no other proof or trial of true christianity; nor any other help for Christians, which thē would know which is the true faith, but the holy Scriptures. Before by many means it might be shown, which was the church of Christ, and which was the heathenish Synagogue. But now, they which will know which is the true Church, can know it by no means else, but only by the Scriptures. And after, Therefore the Lord knowing what a great confusion of all things should be in the latter days; therefore he commands, that Christians which would be sure to know the true faith, should fly to nothing else but to the Scriptures. Here we may first learn, what Antichrist is, not a Devil incarnate, as the Papists imagine; but a wicked heresy, which shall take possession in the Church: nay in the beginning of that Homily he saith, That when as all heresies are as it were the host of Antichrist: yet especially that, which shall take upon it the face and room of the Church, Quae obtinuit ecclesiae locum, & stetit in loco sancto, ita vt videatur quasi verbum veritatis stetisse; cum non sit verbum veritatis, sed abominatio desolationis, id est, exercitus Antichrists, qui multorum animas reddidit desolatas à Deo: which hath borne the show of the Church; so that it seemed to have continued in the holy place, as the word of truth; when as it is not the word of truth, but the abomination of desolation, that is the host of Antichrist, which shall make many men's souls destitute of God. And dare any man then venture his salvation upon the bare name and show of the Church? He saith here plainly, that Antichrists heresy shall have the room and show of the Church. Therefore it is dangerous only to rely upon the Church, as many do now. Chrysostom (or whosoever he was that wrote this book) a very ancient and learned Christian was of this judgment long before Antichrist came: and shall we now not believe it, seeing it with our eyes? And he addeth, that the only way now to try the truth, is by the Scriptures: This is his counsel. And the Pope herein by dissuading men from reading the scriptures, declares plainly, that he is Antichrist: for as the Gospel teacheth, He that doth evil hateth the light, and will not come near it. Why should the Pope debar men from reading the scriptures, but that he fears they would discover his darkness and false doctrines? Neither is the coming of Elias and Enoch necessary for the conversion of the Jews. The scriptures do teach us other means of their conversion: Even to this day (saith Saint Paul) when Moses is read, there is a veil put over the hearts of the Jews; but when they shall return to the Lord, the veil shall be taken away. It is God alone which must take away the veils from their hearts, and then they shall be converted. As David also prayeth: O Lord take away the veil from mine eyes, and I shall behold the wondrous things of thy law. And in another place saint Paul writes thus: If the rejecting of them were the reconciliation of the world, what is the resumption and taking them again, but even life from death? The conversion of the Jews then, and their resumption is even as it were of dead men to make living men. And this is the work of God alone. And this work doth he work even in a moment as many histories do prove. That hereof then, no Christian may dream of any long continuance of this world, because the Jews are not as yet converted, when as their conversion is of the hand and power of God, as saint Paul plainly teacheth, and not of the coming and preaching of Enoch and Elias; and is as it were putting life into dead men, which God can do in a minute.

And of the overthrowing of Antichrist, Saint Paul also writes thus: That he shall be consumed by little and little, by the Spirit of God's mouth, and shall be quite abolished by his glorious appearance. Jesus Christ himself by his word, and by his own presence shall consume and quite destroy Antichrist: he shall not need the ministry of Elias and Enoch. The prophet Zechariah also prophesying most manifestly of the conversion of the Jews, attributes it to God's extraordinary mercy, and not to the preaching of Elias and Enoch: And I will pour out (saith God) upon the house of David, and upon the inhabitants of Jerusalem the spirit of grace and prayers, or of mercy. (For the hebrew word may signify both. ) And they shall look upon him whō they have thrust thorough, & they shall lament over him as one doth over his only begotten, and the whole land shall lament family to family by themselves; the family of the house of David apart, &c. And here in this weighty matter concerning the fulfilling & explication of this prophecy, to let all men's interpretations pass, the holy ghost it self, by whom the prophet spake, is the best interpreter of this prophecy, and teacheth us most plainly in whom, and when it shall be fulfilled. As concerning the first, in whom it shall be fulfilled, saint John in his gospel tells us plainly: That it shall be fulfilled in those Jews that put Christ to death, and caused him to be pierced with a spear. For he saith that therefore, one of the soldiers thrust him thorough with a spear, that that scripture might be fulfilled. And they shall behold him, whom they have pierced. That was done then, that this might be fulfilled hereafter: So that of the persons, upon whom this prophecy shall be fulfilled, it is plain, that by Saint John's interpretation, they are the true natural Jews; and not as some have here allegorically gone about to expound this place, the spiritual Jews, that is, us Christians. And if S. John here do plainly affirm, that this latter branch of Zacharias prophecy shall be fulfilled in the true Jews; I will add that then likewise the former branch of this prophecy, that is, That God will pour upon them the spirit of grace and mercy, shall be fulfilled in them. We may not dismember the prophecies of God: If the latter part be verified in them; then surely it necessarily infers, that the former is verified also. And at what time all this shall be fulfilled, the same saint John in another place declares. Behold (saith he) he comes in the clouds, and all eyes shall see him, yea even they which have pierced him, and all the tribes of the earth shall lament over him. Amen. That this shall be fulfilled in the day of judgment, here saint John plainly affirms: and he also ads that weeping, whereof Zechariah maketh mention, to make the matter more plain.

And that this weeping which Zechariah speaks of, shall be of such as shall be saved, is manifest hereby: first, that the prophet saith, That God will pour upon them the spirit of grace and mercy. This pouring this abundance of grace and mercy, argues, no doubt, the heinousness and the miserableness of their estate, wherein they are even now: also it argues their favorable acceptation and pardon at God's hands. And that also it shall be of such as shall be saved, appears hereby, that the prophet declares the manner thereof so apparently, even twice together. They shall lament him (saith he) as one that lamenteth bitterly for his only son, and they shall be sorry for him, as one that is sorry for his first borne. No doubt this argues that this their repentance shall be sincere, even from the bottom of their hearts: not like Esau's or Judas his repentance; but like Marie Magdalens, and Peters. So that to expound this place of us Christians, who are spiritual Jews, seems not to agree naturally with the text, and also to gainsay saint John's exposition. Who saith, that Christ was pierced with a spear, that the scripture might be fulfilled in them: and that not then, but hereafter: And they shall see him whom they have pierced. Neither do we read of any such general mourning required or practiced of the spiritual Jews, that is, of us Christians when we were converted. In the Acts of the Apostles: They were pricked in their hearts we read; and of their baptism: but of the tears of any, we read not.

Neither was it fulfilled in those women, which when Christ was led to his passion, came weeping after him. For these were but certain women: neither do we read that they wept apart, but altogether, neither that any men wept with them, but women only. And those women wept before he was pierced; but this which Zechariah speaks of, shall be after. Neither was it fulfilled in the destruction of Jerusalem, as some other have expounded it. Because the incredulous Jews, having now quite forgotten the death of Christ, when as Jerusalem was destroyed, never thought of Christ: neither that they suffered all those evils for his sake, but rather for the sins of some seditious persons, and of some other that then were in the city, as Josephus himself thought: I will not refuse to speak that (saith he) which sorrow enforceth me to speak: I suppose, that if the Romans had not comed against those wicked persons, that either the city should have been destroyed by some earthquake, or overflowed with some Deluge, or should have been consumed with thunder and lightning from heaven, as was Sodom. For she then had brought forth a far more wicked brood then ever Sodom did. To conclude, together with their wickedness, past all cure, the whole people also perished. So that this prophecy is to be fulfilled in the true natural Jews, and as yet it hath not been fulfilled in them.

And no doubt our blessed Savior himself in the Gospel had relation to the prophecy of Zechariah, who speaking of the day of judgment, saith: Then shall appear the sign of the son of man in heaven, and then shall all the kindreds of the earth weep: And they shall see the son of man coming in the clouds of heaven with power and great glory. What other sign can any man judge here to be meant, then the sign of the cross? the glory & brightness of Jesus Christ going before him cannot be that sign, for of that he ads a little after: Then shall they see the son of man come in the clouds of heaven with power and great glory. But before this great glory, shall this sign appear: So that, it cannot be properly this great glory. They are two distinct things. Let us mark diligently here also, how the Evangelist calls it the sign of the son of man, and not the sign of the son of God. And therefore shall be an humble and not a glorious sign. All the whole life of our Savior was humble: but especially in his death on the cross he declared this his humility. That he touched leapers: that he talked so familiarly with that sinful woman of Samaria: that he was baptized of John: nay that he washed his Apostles feet: but above all other signs of his humility, this was the greatest, that he died upon the cross. And therefore saint Paul saith, who when he was in the shape of God, and thought it no robbery to be equal with God: but he made himself of no reputation, and took on him the form of a servant, and was made like unto men, and was found in shape as a man. He humbled himself and became obedient unto the death, even the death of the cross. Wherefore God hath also greatly exalted him, and given him a name above every name. On the cross appeared his greatest humility. So that the cross in this respect, may very fitly be called the sign of the son of man. And this also the speeches of the Jews spoken to our savior, may insinnate. If he be the king of the Jews let him come down from the cross: And we will believe in him. It was the cross that they stumbled at: that to this day is that that offends the Jews: And that is Christ's greatest glory; His principality is upon his shoulder, as Isaiah saith. Nay it shall be such a sign, as shall make all the tribes of the earth to weep, which believe not in Christ. And surely what other sign can this be, then the sign of the cross? What other sign in heaven could make the Jews to weep, but the sign of the cross? No doubt the sight of this will even break their hearts, & make them burst out into tears: and to fulfill this prophecy of Zechariah.

To this effect Granat. hath a notable sentence, and to the confirmation thereof he cites Eusebius Emissenus, and he writes thus: Before the coming of this heavenly king, the triumphant sign of the cross more clear then the sun shall appear. And then saith the Lord, all the tribes of the earth shall lament: because in that sign all the wicked shall manifestly see their condemnation. The infidels, because they have blasphemed the cross of Christ; the faithful which have lived wickedly, because they have made no use of such a great benefit and remedy. For as Eusebius Emissenus saith, So far more greater shall be the sinners of men, how much more God's benefits have stretched forth themselves unto them. Therefore (saith he) it is to be believed, that the Lord will pronounce and speak to the vessels of iniquity at his judgment, that same voice which he spake at his resurrection, declaring the precious prints of the wounds, which he received on his cross. Put thy finger in hither, and behold my hands, and bring hither thy hand, and thrust it into my side: and acknowledge (O wickedness of men) what for thy sake, and of thee I suffered. For those same signs of his nails, healthful to the godly, but terrible to the wicked, which shall not be done away until the day of judgment, no doubt are reserved to cast men in the teeth withal. Thus far he. Neither shall that cross condemn only our ingratitude, and make it void of all excuse: but our slothfulness also and our idleness, for by what means possible, can a wicked man excuse himself, when as he seeth the cross of Christ, which is a most forcible remedy against that excuse of our infirmity, and all other our evils? Wherefore to all other crimes, wicked man may have something to say, but to these (that is his slothfulness and ingratitude & infirmity) nothing at all; for if it shall be laid to his charge: Thou hast been an extortioner, an adulterer, thou hast cursed, forsworn & blasphemed: He may answer perchance, I am a frail man; conceived in sin; I was prone to sin, I was compassed about with sinful flesh. But when the Judge shall reply: Is there not Rosine in Gilead, and is not there a physician there? which is, as though he should say, were there not medicins in my Church, were there not sacraments which flowed out of my side? Was there not confession there, a remedy of former sins, & the Eucharist a treacle and preservative for those which were to come? was there not in my cross, most vehement procurements of charity and most clear examples of most great humility, patience, obedience, and of all virtues by which thou mightest have carried thine infirmity, wherefor then is not the wound of the daughter of my people healed? That is, wherefor hast thou not healed thy wounds with these medicines? which the heavenly physician hath bought for thee with the price of his blood, & hath bestowed freely upon thee what to these things shall those most miserable men answer? what shall they say for themselves? what shall they do? surely even that which our Savior even here saith. Then shall all the kindreds of the earth lament, &c. Thus far Granatensis.

But here some will say; all the infidels in the world shall weep at the beholding of this sign: And shall they all be saved? I answer. The scripture saith not that all those which then weep shall be damned: And therefore where the scriptures hold their peace, let man take heed, how he pronounceth sentence. Let us leave them to the mercy of God: God may among those weepers save some if it please him; as among two thieves he saved one on the cross.

That saying of Abacucke may then be fulfilled; When thou art angry thou wilt think upon mercy. And David saith; I will sing of mercy and judgment. Judgment excludes not mercy, even in that terrible and great day of account. Mercy must save all Christians: and why may it not at that time save some Jews also? Especially seeing God promiseth here by his prophet, that he will pour upon them the spirit of grace and mercy, and then they shall weep. This weeping thall proceed of grace: and therefore shall be healthful.

This pouring forth of the spirit of grace and mercy, and this having respect then to him, whom they have pierced, and this weeping, belong all to one kind of people, and are fruits and effects the one of the other. The former, the pouring out of the spirit of grace and mercy, doth belong to the elect; and this latter, the beholding of him whom have they pierced, and these tears, to the reprobate: As Ribera would have it, on that place of Zechariah. And that the cross was taken for the sign of the son of man, in the primitive Church, Eusebius testifieth: For so when as the Christians admitted unto their society one Basilides, he saith they gave him the Lord's sign. And the next day he was martyred. And he that translated Eusebius adds in the margin, that by the Lord's sign he understands the cross. But if we shall not admit his exposition, let us hear what Sibylla an ancient Prophetess, prophecieth of Christ's coming to judgment, and of this sign.

Which Verses are thus turned into English.

Here Sibylla in her Achrostickes, as she doth most truly and plainly paint out unto us Christ's name and his merits: This King (saith she) whom we have described in the first letters of our verses, is our God and our eternal Redeemer and Savior, who suffered for us: And of his coming again to judgment, why should she not also say the truth in y ^e appearing of this the sign of the cross? It is a great argument to make one be trusted, if he shall have borne true witness often before in other matters: The true faith of Sibylla in the former, may also win her credit with us in this latter. And to confirm the authority of her prophecy, that it is no new thing forged of late since Christ's passion, Cicero makes mention of this her Achrosticks who was before Christ; and Lactantius in his book often cites her verses: And saint Agustine saith; That a certain noble man called Flactianus, who was the Emperors Lieutenāt, when as they two talked together of Christ, shown him a Greek book saying, that they were the verses of Sibylla Erithrea, and that he shown him in a certain place of that book in the beginning of every verse, letters set in such an order, that these words might be read therein; Jesus, Christ, Son of God, Savior. This account all these famous men made of Sibylla her verses, and shall we discredit them? Gwalther also a learned man of our days, of famous memory, so expounds that place of saint Matthews gospel, and by the sign of the son of man, understandeth the sign of the cross. These be his words: Most of the ancient fathers expound the cross, to be this sign, whose image (as Eusebius witnesseth with this inscription, In this sign thou shalt overcome ) appeared to Constantine, when he made war against Maxentius, that he might help the Church, which seemed then forsaken. For because Christ by the merit of the cross, overcame all the power of the enemy; the sign of the cross appeareth most fitly before any other to our victory, and by it also we shall overcome. And it is very profitable for us often to muse upon this: and it is a shame for us, to fear any misfortune, when as the very name of the cross promiseth us most certain victory. Thus far Gwalther. Wherein he doth not only declare his own opinion, but also the opinion of the fathers concerning this matter. That same learned father also Thomas Cooper sometimes Byshoppe of Lincoln, in his visitation there, agreed with Gwalther in this his exposition, who spake to this effect to his clergy in Latin in my hearing: all the rest of his Sermon being in English: Annon potestis ferre fratres mei, signum illud formari hîc in terra, quod ante aduentum iudicis erit conspicuum in coelo? Can you not abide (my deer brethren) that that sign should be made here on earth, which shall appear manifestly before the judge come in heaven?

Ferus also of the conversion of the Jews, writes thus: Allegorically as the foresaid woman of Samaria was a figure of the Church of the Gentiles: so this noble man's son was a figure of the Jews. And it makes much to the purpose, that the woman came to Christ at the sixth hour, but he was healed first at the seventh hour. For the Church of the Gentiles believed, the true son of Righteousness Christ Jesus ascending into heaven: but when as he shall begin to come down again, that is, when he sendeth before him the signs and wonders of his coming to judgment, then shall the people of the Jews believe. Ferus thinks that the very signs and wonders, which shall immediately precede Christ's coming to judgment, shall cause the Jews to believe; and not the preaching of Elias and Enoch. And it is very likely that he means among those signs, which shall appear immediately before the judgment, which shall convert the Jews, shall be the sign of the Cross.

And of this conversion of the Jews, and of this their weeping joining hands as it were with the Prophet Zechariah, the Prophet Jeremiah prophesieth thus also, saying: The word, which the Lord spake concerning Babylon, and the land of the Chaldees, by the hand of Jeremiah the Prophet: Declare among the nations and publish it; set up a standarde and conceal it not: say, Babel is fallen, &c.

And in those days and at that time (saith the Lord) the children of Israel shall come, they and the children of Judah together going and weeping, they shall go and seek the Lord their God.

And that this destruction of Babel shall be in the end of the world, Saint John witnesseth, who out of Jeremiah cites this Verse: Go out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues.

And after, A mighty Angel took up a great stone like a millstone, and cast it into the sea, saying: With such violence shall the great City Babylon be cast, and shall be found no more.

And this is also Jeremiah's conclusion of his prophesy, concerning Babel: And when thou hast made an ende of reading this book, thou shalt bind a stone to it, and cast it into the midst of Euphrates: And shalt say, Thus shall Babel be drowned, and shall not rise from the evil I will bring upon her, and they shall be weary. Thus far are the words of Jeremiah. So that this destruction of Babylon, and this weeping and conversion of the Jews, shall be at one time; no doubt in the very latter ende of the world, immediately before Christ's coming to judgment. The Babylonians shall still strive to maintain their kingdom, but they shall not prosper: they shall be weary. I would to God that all Seminaries and Jesuits, that take such great pains to establish the Popes kingdom, would mark but this one word, and the last of Jeremiah's prophesy, it would make them cease from their vain labors.

And that testimony also which Saint Paul cites out of Isaiah for the conversion of the Jews, plainly proves that they shall be converted in the very latter end of the world, and even by Christ's coming to judgment. For thus saith the Prophet: He shall put on righteousness as an habergeon, and the helmet of salvation upon his head, and he shall be clothed with the garments of vengeance for clothing, and was clad with zeal as with a cloak: As to make recompense, as to requite the fury of the adversaries with a recompense to his enemies: he will fully repaie the Islands. So they shall fear the name of the Lord from the West, and his glory from the rising of the sun, when the enemy shall come like a flood. But the spirit of the Lord shall chase him away, or shall lift up a standard (that is, God's word) against him; as it is in the Hebrew. Is not here a most plain and evident description of Christ's coming to judgment? In his first coming he came as a savior, clothed in his apparel like a man: but now he comes like a judge, to requite his enemies; now he comes clothed with the garments of vengeance: And shall he not come thus at his second coming? Doth not now also Antichrist and enemies assault the Church of Christ like a flood? and doth not the spirit of God put them to flight? doth it not raise up the standard of God's word against him, as Saint Paul also prophesieth, that by that means Antichrist shall be overthrown? And then next after this, follows in Isaiah that prophesy, which Saint Paul allegeth for the conversion of the Jews: And the redeemer shall come unto Zion, and he shall turn iniquity from Jacob. So that by the coming of Christ to judgment, the Jews shall be converted, and not by the coming of Elias and Enoch.

The same lesson also Peter taught the Jews: Amend your lives, and turn, that your sins may be done away when the times of refreshing shall come from the face of the Lord, and he shall send Jesus Christ who hath been preached to you before: Thus far Peter. This refreshing, no doubt, argues the great heat of afflictions the Jews have endured. And these comfortable times shall come to them, but not from the face of Elias and Enoch, (which they now dream of) but from the face of the Lord himself, when he cometh to judgment. For before that time now after his ascension they cannot see his face: For Saint Peter there saith, that the heavens must contain him till all things be restored, which God hath spoken by the mouth of all his prophets, since the world began. This Sermon of Peter may seem to be a perpetual lesson to the Jews forever. David also in the Psalm most evidently declares the sin of the Jews against Christ; their dispersion; and also the manner and time of their conversion. Deliver me (saith he) from the wicked doers, and save me from the bloody men. For loe they have laid wait for my soul: the mighty men are gathered against me, not for mine offense, nor for my sin, O Lord. Here is first Jesus Christ painted out most lively unto us, who alone might say; The mighty men are gathered together against me, not for my sin, O Lord: whoever could say so else? Now verily here is the sin of the Jews, they conspired against him, they sought his life being a poor innocent. Slay them not, least my people forget it, but scatter them abroad by thy power, and put them down, O Lord our shield. Here is their dispersion, and continual and grievous punishment like Cain's; whose posterity they are, for their bloody and heinous offense against their brother. And thou O Lord God of hosts, O God of Israel, awake to visit all the heathen: and be not merciful to those that offend maliciously. Is not here plainly the last judgment? What is it else, for God to awake and to visit all the heathen, and not always as it were to be a sleep, and to keep silence, as it is in the 50. Psalm, but to come to judgment? And then follows the time of their conversion: They go to and fro in the evening; they howl or bark like dogs, and go about the City. Their conversion shall be in the evening: they shall weep or howl like unto dogs: Is not this plainly to agree with Zechariah? that they weep and lament woefully one by one even as dogs use to do. And after, their zeal follows: And in the evening they shall go to and fro, howl like dogs, and go about the City: they shall run here and there for meat, and surely they shall not be satisfied, though they lie without doors all night. This declares the great zeal that they shall have, and the love to Jesus Christ, when as they are once converted: they shall be like Marie Magdalene, as zealous of him at his second coming, as she was at his resurrection. Peter and John, when as they had come to the grave and found not his body there, went home again by and by; but Marie tarried still by the grave weeping; she loved him better then so: so zealous of Christ shall the Jews be, when as he shall arise also to them.

And here also is insinuated to us a good lesson: why God will then show them such mercy, and to make us beware least we fall from God's mercy: Oh saith David, be not merciful to those that offend of malicious wickedness. As though he should say: those that offend ignorantly, yet zealously, but not according to knowledge (as Saint Paul witnesseth that the Jews do now) be merciful to those, O Lord. But be not merciful to those that offend maliciously, which knew their masters will, and yet will not do it: such shall be beaten with many stripes. And this lesson concerns us: those sins are the sins which David calls the greatest sins: sins of presumption. And so Saint Paul also writes of himself, that he obtained mercy, because that he sinned ignorantly through unbelief. And so also it seems here by David's prayer, that the Jews also shall obtain mercy.

The man also that appeared to Daniel, that was clothed in linen, whose loins were girded with fine gold of vphaz: tells Daniel that he is sent to show him what shall come to his people in the latter day: but yet the vision is for many days. And Daniel thus is instructed of this man very manifestly of the calling of the Jews: At that time Michael the great prince shall stand up, who stands for the children of thy people: and there shall be such a time of trouble, as there was never since there was any people, till this time; and in this very time shall the people be delivered, all that shall be found written in this book. And many that sleep in the dust of the earth, shall awake; some to everlasting life, and some to shame and perpetual contempt. Thus much this heavenly man revealed to Daniel; that the Jews shall be called in that troublesome time. And our Savior refers this troublesome time both to the destruction of Jerusalem, and also to the ende of the world: as we may plainly see in Saint Markes Gospel, Chap. 13. v. 20. & 24. And those days shall be shortened for the elects sake, or else no flesh should be saved. Therefore by this prophesy of Daniel, it may be very necessarily collected, that seeing this troublesome time shall immediately precede Christ's coming, and that in that time they shall be converted, and that those days shall be shortened, that they may be converted even immediately before the coming of Christ. For he adds the Resurrection, as the next thing that should follow their calling: and what is that else, but the very appearance of Christ himself?

Jeremiah also agrees with Daniel, both concerning the day and the Jews deliverance: Alas for this day is great, none hath been like it; it is even the time of Jacob's trouble: yet shall he be delivered from it. Jeremiah seems here to come nearer then Daniel: and to say, that not only in that troublesome time, but in the latter day thereof, which no doubt is the day of judgment, that then Jacob shall be delivered: What great day is this, then the which none hath been like, but the day of judgment? And so the Prophet Joel also describes that day: A day of blackness and of darkness, a day of clouds and obscurity. And Zechariah also of this strange day writes thus: And there shall be a day (it is known to the Lord) neither day nor night, but about the euentide it shall be light. In this strange and great day, (saith Jeremiah ) shall Jacob be delivered.

Thus we may plainly see, how that all the other Prophets almost do agree with the prophet Zechariah; that the Jews shall be called at the day of judgment.

But to let pass the scriptures and to come to the fathers, and to show what some of them have thought concerning this matter; Justin the martyr affirms, that this general weeping the Prophet Zechariah speaks of, shall be at the second coming of Christ, who writes thus: The prophet Zechariah hath foretold what words the people of the Jews shall say, when as they shall see him coming in his glory, I will command the four winds (saith God) that they may gather together my dispersed children: And then in Jerusalem shall be great mourning, not mourning of countenance and face, but of heart. And then they shall not rent their garments, but their minds: And they shall lament tribe to tribe. And they shall see him whom they have pierced. Thus far Justin. And he plainly refers this prophecy of Zacharias to be fulfilled in the end of the world.

To whom agrees also Theodoret who writes thus: And it shall come to pass that at that day, I will destroy all nations that fight against Jerusalem; and I will pour upon the house of David and the inhabitants of Jerusalem the spirit of grace and mercy. &c. Upon these words Theodoret writes thus: I have even loaden them with all kind of benefits, I have killed their enemies by diverse means. And contrariwise, to them I have opened the fountains of my mercy, and have filled them with all kind of graces. But they have betrayed me coming into this world into the hands of mine enemies, and having nailed me, and lifted me up upon a cross, they have thrust me to the heart with a soldiers spear, and have railed upon me, and have laughed me to scorn: but notwithstanding, when as within a little while after, they shall see me coming in my divine majesty, then they shall bewail and lament this their madness.

And a little after, speaking of their lamentation, he saith: Lastly, he infers that all the other tribes shall also severally weep and lament. This self same thing the Lord in his gospel also hath foretold. Then they shall see the sign of the son of man in heaven, and then all the kindreds of the earth shall lament. It is most certain that all they which have not received the preaching of the gospel, shall lament, looking for nothing else but utter destruction. But these things shall be fulfilled in the time of the very end; yet I will defend them (meaning the Jews) although I am not ignorant how they shall crucify me, and kill me coming into this world, for my benefits bestowed upon them, &c.

He refers the fulfilling of this prophecy plainly unto the end of the world, and that God will defend the Jews, for all this their ingratitude.

Saint Agustine also refers this prophecy of Zechariah, to be fulfilled in the end of the world: It shall repent (saith he) at that day the Jews, yea even those which shall receive the spirit of grace and mercy, hat in this passion they have triumphed over him: when as they shall have respect unto him coming in his majesty, and shall know, that this is he, whom being humble before, and of no account among them, they have laughed to scorn in their parents: Although their parents, the ringleaders of that most heinous offense, rising again shall see him also, but to be punished, not to be pardoned. Therefore in this place he means not them, whereas he saith: I will pour out upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and mercy, and they shall now have a special regard of me, for that they made a jest of me: but only those which come of their progeny, which at that time shall believe by the means of Elias. Thus far Agustine: where he also thinks, that this prophecy of Zechariah shall be fulfilled in the end of the world, and in the offspring and progeny of those Jews, which put Christ to death.

But Agustine here saith that Elias shall come. But what then? Jerome denies it, and calls them heretics that say so. And whether of these now shall we believe? The Angel also taught Zechariah, that in John the Baptist that prophecy of Malachi was fulfilled, and he repeats the very words of that prophecy, that he shall turn the hearts of the fathers to the children, &c. least any one should doubt, whether he meant that prophecy or no. And our savior also in the gospel plainly teacheth that Elias was thē come, and that they had done to him, whatsoever they would: Therefore he is not to come, and to be killed again of Antichrist, as the papists teach. Likewise also (saith he) shall the son of man suffer of them: They may as well say that Christ shall come and suffer again, as to say that Elias shall come and suffer again: for Christ himself compares both their sufferings together. And speaking of the prophecies which should be fulfilled: All the law and the prophets (saith he) prophecy, but unto John: And if ye will receive it, he is Elias which was to come. What can be more planly spoken? The prophecy of Malachi is fulfilled, & John is not a type or figure of Elias, as the papists would have him: but he is Elias, which was to come, saith our Savior. And shall we not believe the Angel that taught Zechariah, alleging the very words of the prophecy of Malachi, that John should fulfill it; nor our Savior, who agrees with the Angel, and saith, that that prophecy is fulfilled: Nay, who saith plainly, that John is Elias which was to come? In this matter being so plain, to doubt, surely is great incredulity. Nay our Savior adds yet more, to make us very well to mark and believe this: He that hath ears to hear let him hear, (saith he). And yet for all this, shall we not hear this doctrine of our blessed Saviors own mouth? shall we not believe it? So that then the prophecy of Malachi is fulfilled already: And what neds then Elias to come again to fulfil it? But they will say, Elias never died: but all men must die: And therefore, he must needs come again to suffer death. Must all men die? Those that live when Christ comes again to judgment shall not die, unless you cal that their change to be a death: They shall not be vncloathed, but clothed upon; which thing saint Paul himself desired. And so no doubt Elias and Enoch have died already, and are changed. And therefore their bodies now, unless God should create them new bodies, cannot suffer death: And therefore for this cause they need not, nay they cannot come.

Now if Agustine, nay if an Angel from heaven shall teach anything contrary to the gospel, let him be acursed, saith Saint Paul. neither doth Saint Agustine affirm this out of the scriptures; but rather by tradition: No man (saith he) will deny the judgment, but he that will deny the scripture. But we have learned that at the day of judgment or about that time, these things shall be, meaning Elias the Thesbite, the conversion or the faith of the Jews, that Antichrist shall persecute, that Christ shall come to judgment, that there shall be a resurrection of the good, and a spoil of the wicked, a consuming of the world by fire, and a renewing of it again. All which that they shall come, we must believe, but in what manner and what order they shall come, experience shall then better teach, then now any man's wit can perfectly comprehend. But I think that they shall come in order, as I have said. And of Elias coming thus he writes in another place: By this great Elias and wonderful prophet, that the Jews shall believe in the true Christ, that is, in our Christ, before the judgment, by Elias, who shall expound the law unto them, it is a very common thing in the mouths and hearts of the faithful. It was as should seem a common speech among the Christians in Saint Augustine's days, that Elias should come; but we must ground our faith upon the scriptures, & not upon speeches. To these fathers, Rupertus a latter writer agreeth: And it shall come to pass that in that day, I will destroy all nations, which come against Jerusalem. This (saith he) needs no favorable exposition: for although this word conterere may sometime signify mercy, yet no man doubts, or is ignorant, but in that day of judgment, God ought to break in pieces, or destroy all nations, which come against Jerusalem, which have shed so many martyrs blood and have not repented. But before this the remnant of the Jews are to be converted. And therefore he saith; And I will power upon the house of David, and upon the dwellers of Jerusalem, the spirit of grace and prayers, that is, the spirit of the rem ssion of their sins, which is the chiefest and greatest gift of grace. And it shall come to pass, that they shall be the house of David, and the inhabiters of Jerusalem. And after, this shall be the great day of judgment of which he said, In that day I will seek to break in pieces all nations which come against Jerusalem. And therefore by and by he addeth: and they shall behold me whom they have pierced, and they shall lament over him, as over their only begotten son, &c. Here is Rupertus judgment, that God will pour upon the Jews the spirit of mercy and grace, and even then by and by after shall follow the judgment.

Lumnius a Papist concerning the coming of Elias & Enoch writes thus: That although they shall preach but three years and a half; yet that the day of judgment shall be nevertheless uncertain to the world. Although (saith he) we believe that Elias shall come, and although the remnant of the Jews be said to be converted, when as the fullness of the Gentiles shall have entered in: yet we must think that this must be done secretly, and by little and little. So that all the world shall stand in doubt of the person of Elias, and of the time of the conversion of the Jews, even as the world stood in doubt of the persons of John, and of our Savior Jesus. Thus far Lumnius.

But this his exposition agrees not with the rest of the papists, for they expound those two witnesses in the Revelation literally to be meant of the persons of Elias and Enoch. And that they shall have power in the days of their prophecies, to open and shut heaven, and to turn water into blood. If they shall do these evident signs, surely no man can say that they shall come secretly. These signs also are so manifest, that no man can doubt of their persons.

Nay Saint John there saith, that all people and nations shall see their bodies lie dead in the city that spiritually is called Sodom and Egypt, and that they shall be glad of their deaths, and shall send presents one to another, because they were slain: For they shall vex the people of the earth; and not convert the Jews, as they imagine. These prophets then shall not come secretly when they come, as Lumnius imagineth, but all the world shall hear of them and hate them. They shall be enemies to their carnal mirth and spiritual fornication. How angry will the adulterer be, to be deprived of his pleasure; so pleasant also is spiritual fornication to flesh and blood. These two witnesses then are the preachers of the gospel, which shall preach the gospel to all nations In testimonium, and not in patrocinium, for a testimony of their condemnation, & not for a help of their salvation, as the same Lumnius allegeth out of Hilary: Which under the type of John in the chapter going before, have received the little book yea from the hand of the Lord, to preach again to nations, people's, tongues and many kings, not Elias and Enoch.

Ferus also of the uncertainty of the day of judgment writes thus: If you inquire of me the day and hour, I will not tell you: but if you will know the seasons and beginnings, I will hide nothing from you; I have shown you in many words, how that that day is not unknown unto me: But I have brought you to the gates only thereof: for he had said before, know ye then that it is even in the very gates. But it is for your profit, that I will not open the gates unto you, least you should wax careless. For so it is written of me: I am thy God, teaching thee profitable things only: as much as might profit you, I have taught; but that which might engender in you a false security, I conceal from you. Here therefore thou seest the cause, why he would have both the day of our death, and of judgment unknown unto us, least we should be more slothful: but being always uncertain of this, we should ever live in fear, & should ever watch, being careful, as though we should be judged the next day; and that we should look for him every day, whō we know not when he will come. Thus far Ferus.

Here is then a Christians life, every day to look and wait for Christ, and so to live as though he should not live til tomorrow; according to that saying of the heathen Philosopher. Who being bidden to a feast against tomorrow: Surely (said he) I never thought that I should live til tomorrow, these many years. And it is reported that Saint Jerome, that in all his doings he thought he heard that last trumpet sounding in his ears: Then Elias coming shall not give Christians warning thereof, three years & an half before it come; as the Papists do teach.

Ferus also, writing upon these words, And if ye will receive him, he is Elias which is to come; saith thus: As though he should say, that you may plainly see that there is no other prophet to be looked for of you, who should show you that Messias should come; John is that very same Elias, which Malachi promised under the name of Elias. And in these words he makes answer to a question covertly: all men were persuaded, that Elias should come before Messias came, whom because they saw not, they doubted of Christ: And therefore the Apostles, when they saw the Lord transfigured, said: Wherefore do the Pharisees say, that Elias must first come? To whom he answered, Elias is come already. But who this Elias was, here he signifieth; John himself is Elias, not in person, but in spirit and power. For as Elias with great zeal was zealous, that he might bring the people of Israel to the true God, and for this cause he spared not kings: so John, by the same zeal, endeavored to bring the people unto Christ. After John therefore no other thing is to be looked for, but that great & terrible day of the Lord. The which also follows in the same prophet. Thus far Ferus. If after John nothing is to be looked for, but that terrible day of the Lord; then not Elias and Enoch according to master Bellarmine's assertion.

Cuthbert Tunstall Bishop of Duresme thus writes in a Sermon put in print, which he preached before king Henry the eight on Palme sunday, upon this text: Let the same mind be in you, that was in Jesus Christ: These many years past (saith he) little war hath been in these parts of Christendom, but the Bishop of Rome either hath been a stirrer of it, or a nourisher of it; and seldom any compounder of it, unless it were for his ambition and profit. Wherefore seeing, as Saint Paul saith in the four- 10. chapter of the first Epistle to the Corinthians, That God is not the God of dissension but of peace, who commandeth by his word always peace to be kept: we are sure that all those that go about to break peace between Realms, and to bring them to war, are the children of the devil, what holy names soever they pretend to cloak their pestilent malice withal; which cloaking under hypocrisy, is double diuellishnes, and of Christ most detested, because under his blessed name, they do play the devils part. And therefore since Christ is on our side, let us not fear thē at all: but putting our confidence in Almighty God, let us cleave fast to the Kings Majesty our supreme head in earth, next under Christ, of this Church of England; as faithful subjects, by God's law ought to do. Though they go about to stir Gog and Magog, and all the rauenours of the world against us, yet we trust in God verily, and doubt not but they shall have such a ruin and overthrow, as is prophesied by Ezekiel in his 39. chapter, against Gog & Magog going about to destroy the people of God: whom the people of God shall so vanquish and overthrow on the mountains of Israel, that none of them shall escape, but their carcasses there to lie, to be devoured by kites, and crows, and birds of the air. And if they shall persist in this their pestilent malice, to make invasion into this Realm; then let us wish that their great captain Gog (I mean the Bishop of Rome) may come with them, to drink with them of the same cup, that he maliciously goeth about to prepare for us, that the people of God might after surely live in peace. Thus far Bishop Tunstall. By whom we may learn these notable lessons: that the Pope hath been no peacemaker, but a maker of wars, these many years; and therefore he is the child of the devil, by his judgment. Secondly, that all true subjects ought to trust in God and their Prince: and not to fear any invasions, he shall devise against them. Thirdly, that he is that Gog, that hidden and hypocritical enemy of Christ, of whom Ezekiel prophecieth, and that he and all his shall be destroyed, and all their attempts against God's Church shall not prosper. Tunstal a man of great learning and judgment saw thus much in his days, when the day of the gospel began but to shine: and shall not we now in the clear sunshine thereof, acknowledge so much.

But to return to Master Bellarmine again: he answers to the former place, that I have alleged out of Jerome upon Malachi: That although Jerome in this place was of this judgment: yet in his Commentaries upon Matthew he taught the contrary. But Master Bellarmine doth mistake Jerome: For Jerome himself doth not say upon Matthew, that Elias shall come before the second coming of Christ, but he there shows the opinions of others. These be his words. There are some (saith he) which think that therefore John was called Elias, that as in the second coming of Christ, according to Malachi, Elias must come before, & must show the coming of the Judge: So John did in his first coming. And so they both are messengers either of his first coming, or of his second. Jerome shows here the opinion of others, and not his own, why John was called Elias, which he had set down before in these words. That John was called Elias, not according to the opinion of some foolish Philosophers, and certain heretics, which bring in transmigration of souls from one body to another; but because according to another testimony of the gospel, he came in the power and spirit of Elias, and that he had the same grace or measure of the holy spirit, which Elias had. And also, the austerity of life, and courage of mind, both of Elias and John, were equal. He was in the wilderness; so also was he: He was girded with a girdle of a skin; so also was he: He because he rebuked Ahab and Jezebel of their wickedness, was compelled to fly; he because he reproved the unlawful marriage of Herod and Herodias lost his head. These are Jerome's considerations, why he thought John might be compared to Elias. Then he adds. (There be some others that think, &c.) As though that which follows, were not his opinion, but the opinion of some others, whom he also makes mention of in that other place of Malachi, which I have before alleged. And there he calls them plainly Jewish heretics. And the same opinion of others concerning the coming of Elias, Jerome allegeth in other places, and he inueieth against all such followers of Jewish fables. Johannes Viualdus a Papist (in opere regali de duodecima persecutione ecclesiae Dei) affirms plainly, that Jerome thought, that Elias should not come in his own person: but that the virtue and power of Elias should come. But he himself saith, that he follows rather Agustine, Thomas and Vincentius. So that Jerome in this matter is not contrary to himself, as Master Bellarmine would have him: but all one: Nay he is so far from being of the Papists opinion concerning Antichrist, that although the book were sealed and this matter concealed from the fathers, and by degrees, & not all at once opened to the church (as we may note in the Revelation:) yet even by that small light of God's word, which at that time was given the Church of this matter, he aiming at the truth, doth quite overthrow the Papists opinion.

For upon the second Chapter of Malachi, he writes thus: The Jews (saith he) understand that which is spoken here of the prophet (Behold I will send my Angel) of Elias the Prophet: and that which follows (The Lord whom you seek for, shall by and by come to his temple, and the Angel of the testament whom you would have) they refer to their Messias; that is, to their Christ, who they say shall come in the ende of the world. But I marvel how that the very experience of the things which have chanced, hath not taught them the truth: for what temple shall their Lord find, which is overthrown to the very foundation? Or is it to be built up again, of any other before Christ's coming? What shall their Christ do more? when as all things are restored to their former state of another. Our Lord in the Gospel, expounding Elias to be John the Baptist, saith: If you will understand, he is Elias which is to come, of whom also this same Prophet, whom we now expound, speaks of in the end of his prophesy: Behold I will send you Elias the Prophet before that great and fearful day of the Lord come. But how John also might be called Elias, he gave us also to understand, saying, that he came in the power and spirit of Elias. Thus far Jerome. Where he plainly out of the scriptures, refutes the Papists opinion concerning Antichrist: Whom they teach shall be borne in Babylon, of the tribe of Dan: and when he shall come to Jerusalem, circumcising himself, he shall say to the Jews, I am Christ promised unto you. Then all the Jews shall flock unto him: and they shall build again the temple destroyed of the Romans. And he shall sit there, saying that he is God: and shall kill Enoch and Elias. This is the Papists opinion concerning Antichrist; as it is set down in their Catholicon, by John. de Ianua a Frier. And this their opinion Jerome in this place manifestly refutes, who saith, that the temple shall not be built again, and that Elias in his own person shall not come, but that in John the prophesy of Malachi was fulfilled, and that all things are restored already, which is the ende for which our Savior saith, that Elias shall come. And John the Baptist shall turn the hearts of the fathers unto the children, and the unbelievers to the wisdom of the just, to make a perfect people to the Lord, as the Angel teacheth, which is the end also why Malachi saith, that Elias shall come. So that then both the ends and offices of Elias being fulfilled already, by the testimony of an Angel, and of Saint Jerome in this place, what need is there, why Elias should come. And in that other place, which I have cited before, Jerome in this point calls them Jewish heretics, which teach that Elias in his own person shall come: he would never have changed his opinion, and embraced that doctrine which himself before had called heresy, without some great and weighty reasons: and also he would have set down the reasons.

And this opinion of Fathers (as should seem) he often mentions in other places, but never as his own. For thus he writes: In that he saith, renew our days as from the beginning: he says it, to desire this, that as in the beginning he made the first Patriarchs devout unto him through perfect faith and charity; so he would vouchsafe through the same his grace to make them faithful and devout unto him. The which thing many think is promised them by Malachi the Prophet by the coming of Elias. And I will send you Elias the Prophet before that great and terrible day of the Lord, &c. Many saith Jerome, think thus: but he saith not that he doeth think so: he is the same still that he was before.

And upon the 29. of Ezekiel, he inueies against those, which follow and believe Jewish fables. But to make this matter yet more plainer, that Jerome did never change his opinion concerning this matter: Let us hear the opinion of Rupertus, a great learned Papist, who touching this matter writes thus: Of the coming of Elias, I dare determine nothing, because some of the Doctors, to whom we almost all agree, do believe that he shall come in deed, and that he shall restore all things, and that he shall be put to death. Others think the contrary: to whom S. Jerome that famous man seems to agree, saying: Although also there be many amongst us, that think he shall come in deed, and that he shall restore all things, and that he shall suffer death: yet our Lord being asked of the Apostles, concerning the coming of Elias, answered: Elias is now comed already, and they knew him not; but they have done to him whatsoever pleased them, willing them to understand