Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 1] with an vniuersall history of the same, wherein is set forth at large the whole race and course of the Church, from the primitiue age to these latter tymes of ours, with the bloudy times, horrible troubles, and great persecutions agaynst the true martyrs of Christ, sought and wrought as well by heathen emperours, as nowe lately practised by Romish prelates, especially in this realme of England and Scotland. Newly reuised and recognised, partly also augmented, and now the fourth time agayne published and recommended to the studious reader, by the author (through the helpe of Christ our Lord) Iohn Foxe, which desireth thee good reader to helpe him with thy prayer.

To all the professed frendes and followers of the Popes proceedinges, foure Questions propounded.

TO you all and singuler, which professe the doctrine and Rel••gion of the Pope your ho∣ly Father,* 1.1 and of your mother Church of Rome, pretending the name of Catholickes▪ commōly termed Papistes, wheresoeuer abiding in the Realme of England, these foure Questions or Problemes hereun∣der folowing I would moue, desiring you all either to muse vpon thē, or to answere thē at your leisure.

*The first Question.

FIrst,* 1.2 forsomuch as Mount Sion (which God calleth by the Prophet Iesai, the hill of his holines) beareth in the scripture an vndoubted type of the spiritual church of Christ: & for so much as the sayd Iesai. ca. 11. & 65. prophesying of the sayd Mount Sion, sayth in these wordes:* 1.3 Non nocebunt ne{que} affligent in omni monte sancto meo, dicit Dominus. &c. 1. They shal not kill nor hurt, in all my holy hill, sayth the Lord. &c. And agayne in the same chap. thus we read: Habitabit Lupus cum agno, & Pardus cū haedo accubabit: Vitulus, & Leo & ouis vna commorabuntur, & puellus paruulus ducet eos. &c. i. The wolfe shall dwell with the Lambe, & the Leopard with the Kid: the Calfe, the Lion & the sheepe shall feed together, & a yong child shall rule thē. The Cow also & the Beare shall abide together w^t theyr yong ones, & the Lion shall eat chaffe & fodder like y^e Oxe. &c.

Upon these premises now foloweth my question, how the church of Rome can be answerable to this hill of Siō: seing in the sayd church of Rome is,* 1.4 and hath bene now so many yeares such killing and slaying, such cruelty and ty∣ranny shewed, such burning & spoyling of christen bloud, such malice & mischiefe wrought, as in reading these histo∣ryes may to all the world appeare.

To this if they aunswere, & expound these wordes of the Prophet, as perteining to the church triumphant there∣vnto I reply agayne:* 1.5 that by the wordes in the same place & in the same sentence expressed that sence cannot stand, for as much as the Prophet in the very same place, where he prophesieth of this peaceable dwelling in Gods holy moun∣tayne without hurting or killing, meaneth plainly of the earth, & sheweth also the cause of that godly peace. Because (sayth he) the earth is replenished with knowledge & science of the Lord. &c. ibid. And furthermore the Prophet spea∣king of the same day when this shalbe, addeth saying: In that day the root of Iesse shall stand for a signe to the people, for the Gentils to be conuerted, and to seeke vnto him▪ &c. Which day in no wise can be applyed to the church in hea∣uen triumphant, but only here militant in earth.

Touching which place of Iesai,* 1.6 further here is to be noted by the way, that by this peaceable Moūt Sion (which comprehendeth both the states, as well ecclesiasticall as tēporall) is not restrayned the publicke penalty of good lawes needfull to be executed vpon publicke malefactors, but here is restrayned the fiercenes, reuenge, cruelty, & violence of mens affections. To which affectiōs men being commonly subiect by nature, through grace & working of the gospel are altered, reformed, & chaūged to another disposition: frō stoutnes to softnes: frō violence to sufferance: from fierce∣nes to forbearing: frō pride to humility, frō cruelty to compassion, from wilynes to simplicity, frō solemne singularity to humanity and meekenes. Which vertues, if they had bene in the church of Rome (according to the rule of S. Paul, which willeth men that be stronger, to beare with the infirmities of the weaker, and that in the spirit of meeknes. &c. Rom. 15. Gal. 6.) I should not haue needed now at this time to write such a long history as this of the suffering of so many Martyrs.

¶The second Question.

MY second question is this:* 1.7 to demaūd of you catholicke professors of the popes sect, which so deadly maligne and persecute the protestants professing the gospell of Christ,* 1.8 what iust or reasonable cause haue you to allege for this your extreme hatred ye bear vnto the, y^• neither you your selues can abide to liue w^t them, nor yet will suffer y^e other to liue amongest you? If they were Iewes, Turkes or Infidels, or in their doctrine were any Idolatrous impitie or detestable iniquitie in their liues: if they went about any deadly destruction, or priuy conspiracies to oppresse your liues, or by fraudulent dealing to circūuent you, then had you some cause to cōplaine, and also to reuenge. Now seing in their doctrine ye haue neyther blasphemy, idolatry, superstition nor misbeliefe to obiect vnto them: seing they are baptised in the same beliefe, and beleue the same articles of the Crede, as ye do: hauing the same God, y^e same Christ & sauiour, the same baptisme, & and are ready ••s con••erre with you in all kinde of Christen doctrine, neyther do refuse to be tryed by any place of the scripture, how then riseth this mortall malice of you agaynst them? If you thinke them to be her••tickes, then bring forth if ye can, any one sentence which they arrogantly hold, contrary to the minde of holy scripture: expounded by the censure of most auncient Doctours? Or what is there in all y^• scripture to be required, but they acknowledge & confesse the same? See & try the order of their liues & doinges, what great fault find you. They serue God, they walke vnder his feare, they obey his law, as men may do: and though they be transgressors toward him, as other men are, yet toward you what haue they done, what haue they committed or deserued why you should be so bitter agaynst them?

What offended the poore habitants of Merindal & Cabriers when the bishop of Aix, the Cardinall of Turon, and other Bishops of France wrasting from Fraunces the French king a commission,* 1.9 sent Men••rius w^t his Captayne Iohn de Gay to destroy theyr countrey, an. 1530. who driuing y^e poore people there into a barn ful of straw, set y^e barn on fire, & burned vp men, women, and children: And likewise in a church, exercised the like crueltie vpon them, where were murdered the same time to the number of a thousand yong and old, women, children, and yong infants, besides vii. whole townes, with the most part of the dwellers thering, being murdered & burnt in y^e sayd country of Prouēce.

Also before that, what offended the Cittizens of Tholouse and Auinion when Pope Gregory the ix. set Lewes the French king to warre agaynst them and agaynst Raymundus their Earle, without cause, where also the sayd kyng died at the siege.

Or to speake of later yeres, what hurt or harme did the poore Protestantes in the towne of Uassy, who peaceably being at a Sermon, were miserably slayne and cut▪ men, women, and children, by the Duke of Guyes and hys armed souldiours? besides other infinite examples almost not to be numbred of like crueltie, in Calabria, Apulia, Bohemia, Fraunce, and now of late in Flaunders, and in other countryes moe.

But to let other countryes passe, let vs turne now to the peaceable gouernment in this realme of England, vnder this our so milde & gracious Queene now presently reigning. Under whome you see howe gently you are suffered, what mercy is shewed vnto you: how quietly ye liue. What lacke you, that you woulde haue, hauing almost the best rowmes and offices in all the realme, not onely without any losse of lyfe▪ but also without anye feare of death. And though a few of your Arch••lerkes be in custody: yet in that custody so shrewdly are they hurt, that many a good Pro∣testant in the realme would be glad with all their hartes to chaunge rowmes and dyet with them if they might. And albeit some other for their pleasure haue slipt ouer the seas, if their courage to see countries abroade did so allure them, who coulde let them, yet this is certayne, no dreade there was of death that draue them. For what pa∣pist haue you seen in all this land to lose eyther life or limme for papistry during al these xii. yeares hetherto since this Queenes reigne? And yet all this notwithstāding, hauing no cause to complayne, so many causes to geue God thāks ye are not yet content, ye fret and fume, ye grudge and mutter, and are not pleased with peace, nor satisfied with safety but hope for a day, and fayne would haue a chaunge. And to preuent your desired day, ye haue conspired, and rise vpp in open rebellion agaynst your Prince, whom the Lord hath set vp to be your gouernour.

And as you haue since that,* 1.10 nowe of late disturbed the quiet and peaceable state of Scotland, in murdering most trayterously the gentle and godly Regent of Scotland (who in sparing the Queenes life there when he had her in his handes, hath now therfore lost his own) so with like fury, as by your rebellion appeareth, would disturbe the golden quiet and tranquilitie of this Realme of England, if ye might haue your willes▪ Which the mercifull grace of almigh∣tie, for Christ his sonnes sake our Lord, forfend and vtterly disapoynt. Amen.

Wherfore these premises cōsidered, my question is to aske of you & know, what iust or reasonable cause ye haue of

these your vnreasonable doinges,* 1.11 of this your so mortall and deadly hatred, fury and malice you beare agaynst these your euenchristened, of these your tumultes, coniurations, gaping and hoping, rebellions, mutteringes, & murders, wherewith you trouble and disquiet the whole world. Of all which mischiefes, if the true cause were well known, the truth would be found doubtles to be none other but onely the priuate cause of the Bishop of Rome, that he is not re∣ceiued, and the dignity of his Church exalted.

Touching which cause how vnreasonable and vniust it is, more shalbe sayd (the Lord willing) in reply, according as I shal see theyr answere, if it shall so please thē, or any of thē to answere this question. In the meane time this for a briefe note shall suffice: that it standeth not with the scripture, but contrary to the scripture that the Bishop of Rome should so reuenge his owne priuate cause. If his title & plantatiō be good & of God, why doth he not refer it vnto god? And no doubt,* 1.12 but if it be so, God will maintein it, though the whole world sayd no. If it be otherwise, it will fall & be rooted out, though all the world sayd yea, yea the greatest argument to proue this plantation of the Popes supremacy not to be of God, is, that the Pope fighting in his owne priuate cause, by outward & worldly force seeketh his owne glory▪ Christ our sauior being here refused himselfe, yet neither reuenged his cause, nor sought his owne glory, but on∣ly the glory & will of his father, thus speaking of himself: Si ego glorifico meipsū, gloria mea nihil est, pater meus est, qui glo∣rificat me▪ &c. Ioan. 8. i. If I glorify my selfe, my glory is nothing, my father is he that glorifyeth me. &c. Euen so I saye with scripture, that if the Popes proc••edings were planted of God, he would not so wrastle for his glory, as ••e doth. But forsomuch as he seeketh by such cruelty and bloudshed to exalt himselfe, we may well argue his proceedings not to be of God, and that he shalbe brought low. &c. Luke. 18.

* 1.13¶ The third Question.

MY third question I take of the 13. chap. of the booke of Reuelation. Which booke as it conteineth a Propheticall hi∣story of the Church:* 1.14 so likewise it requireth by histories to be opened. In this chapter mention is made first of a certayne beast comming out of the Sea, hauing vij. heads & x. hornes, with x. diademes of blasphemy. Unto y^e which beast the dragon, the deuill, gaue his strength, and great power to fight agaynst the Sayntes▪ & to ouercome them, & to make xlij. monethes: of the which beast, one of his heades was wounded at length to death, &c.

After this immediatly in the same chap. mentiō foloweth of an other beast, rising out of the land, hauing 2. hornes like a lambe, & spake like a dragon, & did all the power of the former beast before his face, and caused all dwellers of the earth to worship the beast: whose head was wounded, and liued. Who also had power to geue spirit & life to the sayd former beast, to make the Image of the beast to speak, & to cause al men frō the highest to the lowest, to take the marke of the beast in theyr handes and foreheades, & whosoeuer worshipped not the Image of the beast should be killed. &c.

Upon this description of these two beastes riseth my question, wherin I desire all papistes, from the highest to the lowest, either to answere or to consider with thēselues, what the spirit of the prophesy meaneth by the sayd 2. beastes. Neither is the mistery of this prophesy so obscure, but being historicall, by histories it may be explaned & easely expoū∣ded. Writing therfore to the Papistes, as men expert in histories, my question is this: that seing the prophesy of these 2. beastes must needes prefigure some people or dominiō in the world, of some high estate & power: they will now de∣clare vnto vs, what people or domination this should be. Which if they will do playnely and truely, according to the markes & propertyes of the sayd ij. beastes here set forth, they must needes be driuen of force ineuitable to graunt and confesse, the same only to agree to the City & Empyre of Rome, & to no other: Which by these reasons folowing of ne∣cessity must needes be concluded.

* 1.15First, the beast wich came out of the sea, hauing the strength, the seat, and power of the great Dragon (the Deuill, called the Prince of this world, committed to him, who also had power geuē ouer all tribes, nations, languages, peo∣ple and countryes in the earth) must needes be an Empyre or Monarchy of great force, passing all other Monarchies in the world besides, and this must needes argue the Empyre of Rome and none other.

* 1.16Secondly, in that the best had vij. heads & x. hornes, with x. diademes full of blasphemy vpō thē: those vij. heades being expounded in the sayd booke, cap. 17. for vii. hilles, notoriously importeth the Citie of Rome, wherein were 7. hilles conteyned. The like also may be thought of y^e x. hornes being there expounded for x. kinges (signifying belike y^e x. Prouincies or Kingdomes of the worlde subdued to the Romayne Empyre) with x. crownes of blasphemy vppon their heades: all which conueniently agree to the Cittie of Rome.

Thirdly, where the sayd beast had power to make 42. monthes and to fight against the Saintes, and to ouercome them, &c. therby most manifestly is declared the Empyre of Rome, with the heathen persecuting Emperours, whiche had power geuē the space of so many monthes, (that is, from Tiberius to Licinius. 294. yeares) to persecute Christs Church as in the Table of the primitiue Church hereafter following is discoursed more at large.

Fourthly, where the prophet speaketh of the one of the heades of the beast to be wounded to the death, & the woūd afterward to be cured agayne, by that ye haue to vnderstand the decay and subuersion of the Citie of Rome & of Ita∣ly, which being one of the heades of the Romayne Monarchie, was subdued by the Gottes, Uandals, & Lombards, and the Cittie of Rome, thrise sackt and taken betweene the reigne of Honorius Emperour of Rome, and the tyme of Iustinian Emperor of Constantinople, & so remayned this head of Rome wounded a long time vnder the dominion of y^e Lombards, till at length this wound was cured agayne, as the sequele of this prophesie declareth: For so it follo∣weth in the foresayd chap. of the Reuelation: And after this I saw (sayth he) an other beast rising out of the land, hauing two hornes like the lamb, and spake like the Dragon. Who practi••ed all the power of the first beast before his face, and caused all the in∣habitantes of the earth to worship the first beast whose head was wounded and cured agayne &c. And to him it was geuen to geue life to the Image of the beast, and to make it speake: and also to make all them that will not worship the image of the beast, to bee slayne, and caused all from the most to the least, both rich and poore, free men and bondmen, to take the marke of the beast in their right hand and in their foreheades, so that none should buy and sell vnles he had the beastes marke about him▪ &c.

The description of this second beast being well viewed: it cannot be auoided, but needes must be applyed to y^e by∣shop of Rome and to none other:* 1.17 as by the history and order of times is euident to be proued. For who els represen∣teth y^e hornes of the lambe of God which taketh away the sinnes of the world, but only he? who speaketh with y^e voyce of y^e Dragon so proudly, as he? The voice of the Dragon spake once to Christ: That all the glory of the world was his to geue to whom he would, & that he would geue it. &c. And doth not thys fal••e horned lambe speaking in the same voyce of the Dragon, say by the mouth of Pope Gregory 7. that all the kingdomes of the earth were hys, and that hee had power in earth to loose, and take away Empyres, Kingdomes, Dukedomes, and what els soeuer mortall menne may haue,* 1.18 and to geue them where he would? &c. Ex platina in Vit. Gregorij. 7.

Furthermore, at what time the declining state of Rome began to decay, and Italy was brought vnder subiection of y^e Lombardes, then the Pope stirred vp Pipinus and Carol••s Magnus, to take his part agaynst the Lombardes, and to restore agayne, the old glory of y^e Monarchie to hys former state. And therfore who cured the wounded head of this beast agayne, but onely he? who gaue life and speach to the Image of the beast but he? who after that by helpe of the French kings, had subdued those Lombardes with other aliens, and had gotten the possession of Rome, into hys own handes, he so repared & aduaunsed the fame and name of Rome, that since that time all persons from the hyest, to the lowest, both rich & poore haue bene glad to send & seek to Rome, yea Kinges, Emperors, Queens, & Dukes haue bene glad to kisse the Bishops feete▪ and to lead hys horse by the bridle: So that the Maiesty of Rome in the old hea∣thē Emperors days was neuer more terrible, nor glorious, nor neuer had more power to persecute & ouercome gods Saintes thē these lambelyke Byshops of Rome haue had,* 1.19 and haue exercised these 500. yeares in Christendome. And therefore who els in all the world hath so much power to do the workes of the first beast, before hys face, as he? or who but he alone? which forceth both high and low, rich and poore, free and bond to receaue the seale, and to become loyall to the Citie and sea of Rome: so that whoseuer hath not the marke whereby to be knowne to holde of the Churche of Rome, shall haue no place, to buy and sell nor to occupy in all Christendome.

Now if any Papist whatsoeuer, in answering to this my questiō can apply this propheticall mistery of these 2. beasts otherwise then thus, I would hartely desire him, to take so much paynes to satisfie this doubt at his good pleasure &

laysure. In the meane season let this stand for a Corolarium, that the bishop of Rome by this description must be that second beast prophesied to come in the latter time of the Church vnder a false pretensed lambe, to restore agayn the old persecutions of Rome, and to disturbe the whole Church of Christ, as this day to truely is come to passe.

¶The fourth Question.

AS touching my fourth question, although I could vrge you w^t an other like propheticall place of scripture no lesse euident agaynst the bishop of Rome,* 1.20 taken out of the second Epistle of S. Paule to the The••la. where mention is made of the sonne of perdition, sitting in the Temple of God, as god, & aduaūcing himselfe aboue al that is called god &c. which place ye can by no reasonable euasiō auoyd: yet notwithstanding to let this passe, I turne my questiō to aske this of you, whether the religion of Christ be mere spiritual, or els corporall. If ye affirme it to be corporall as was the old religiō of the Iewes cōsisting in outward rites, sacrifices, ceremonies of the law: thē shew if ye can, what any one outward actiō or obseruatiō is required in christian religiō by the scripture, as necessary in a christen man, for remissiō of sinnes & saluation,* 1.21 saue onely the two Sacramentall ceremonies of outward Baptisme, & of the Lordes Supper? Howbeit neither these also as they are corporall, that is to say neither the outward action of the one, nor of the other cōferreth remissiō of sinnes, nor saluation, but onely are visible shewes of inuisible & spirituall benefits. And further∣more if our god, whō we serue, be spirituall, how can his religiō & seruice be corporall as we are taught by the mouth of our sauior, saying: God is a spirit and therfore they that worship him, must worship in spirit & verity. &c. Ioan. 4.

Now if ye graunt (as ye must needes) this our christen religion to be spirituall, & not a corporall religiō, thē shew if ye can, any one poynt of all these thinges which ye striue for so much with vs, to be spirituall, but altogether corpo∣rall, & externe matters & ceremoniall obseruations,* 1.22 nothing cōducing to any spirituall purpose, as your outward suc∣cessiō of bishops, garmentes, vestures, gestures, co••lors, choise of meates, differēce of dayes, times & places, hearing, seing, saying, touching, tasting, numbring of beades, gilding & worshipping Images, building monasteries, rising at midnight, silence in cloysters, absteining from flesh & white meat, fasting in Lent, keeping Imberdayes hearing masse & diuine seruice, seing & adoring the body in forme of bread, receiuing holy water, & holy bread, creeping to the crosse, carying palmes, taking ashes, bearing candles, pilgrimage going, sensing, kneeling, knocking, aultars, superaltars, candlestickes, pardons: In orders crossing, annoynting, shauing, forswering mariage: In baptisme, crossing, salting, spatling,* 1.23 exorcising, washing of handes: At Easter ear•• confession, penaunce doing, satisfaction: And in receiuing with beardes new shauen, to imagine a body, where they see no body: & though he were there present to be sene, yet the out∣ward seing & touching of him, of it selfe, without fayth, conduceth no more, thē it did to the Iewes. At Rogatiō daies, to cary banners, to follow the crosse, to walke about the fieldes. After Pentecost, to go about with Corpus Christi play. At halowmas to watch in the church, to say a dirige & commendations, & to ring for all soules to pay tithes truely, to geue to the high aultar. And if a man will be a Priest, to say Masse & Mattens, to serue the Saynt of that day, and to lift well ouer his head. &c. In sicknes to be aneled, to take his rites, after his death to haue funerals, & obites sayd for him, and to be rong for at his funerall, moneth mind, and yearemind. &c. Adde moreouer to these the outward sacrifi•••• of the Masse, with opus operatum sine bono motu vtentis. &c.

All which thinges aboue recited,* 1.24 as they conteine the whole summary & effect of all the popes catholicke religion: so are they all corporall exercises, consisting in the externe operation of man. Which if they can make a perfect right ca∣tholicke christian, then it may be said, that men may be made perfect christians by flesh and bloud, without any inward working of faith, or of the holy ghost. For what is in all these, but the flesh & bloud, of his strength is able to accōplish, though no inward strength or motion of the holy Ghost did worke.

But now the order of our religion, & way of saluation consisteth not in such corporall or outward things as these, but in other more higher & more spirituall gifts, which farre exceed the capacity of flesh & bloud: of the which giftes the chiefest & onely meane cause that saueth man, & remitteth sinnes, is his fayth in Christ. Which fayth I thus define, for a man to beleue by the bloudshedding of Iesus y^e sonne of god, his sinnes to be forgeuen, Gods wrath to be pacified, & himselfe to be iustified perfectly from all accusations that can be layd vnto him. &c. And though the Papistes make a light matter of this, to beleue in Christ, and when they heare vs say, that fayth onely iustifieth, they obiect to vs again and make it a small matter to be saued, if fayth onely iustifie vs. Yet notwithstanding, this fayth, if it be well exami∣ned, is such a thing that flesh and bloud is not able to attayne therto, vnles Gods holy spirite frō aboue do draw him.

Moreouer besides this fayth, many other thinges are incident also to the doctrine of our saluation. Albeit as no causes therof, but either as Sacramentes and seales of fayth, or as declarations thereof, or els as fruites, & effects fo∣lowyng the same. So Baptisme, and the Supper of the Lord be as testimonies and profes: that by our fayth only in Christ we are iustified, that as our bodyes are washed by water, and our life nourished by bread and wine: so by the bloud of Christ, our sinnes be purged, and the hunger of our soules releued by the death of his body.

Upon the same fayth riseth also outward profession by mouth, as a declaration thereof. Other thinges also as fruites and effectes do follow after fayth, as peace of conscience, ioy in the holy Ghost, inuocation, patience, charitie, mercy, iudgement, & sanctification. For God for our fayth in Christ his sonne, therfore geueth into our hartes his ho∣ly spirite of comfort, of peace, and sanctification, whereby mans hart is moued to a godly disposition to feare God, to seek him,* 1.25 to call vpon him, to trust vnto him, to stick to him in all aduersities and persecutions, to loue him: & for hys sake also to loue our brethren, to haue mercy and compassion vpon them, to visite them if they be in prison, to breake bread to them, if they be hungry: and if they be burdened, to ease them: to clothe them if they be naked, and to harbour them if they be houseles. Mat. 25. with such other spirituall exercises of pietie and sanctification as these. which there∣fore I call spirituall, because they proceede of the holy spirite and law of God which is spirituall.

And thus haue ye a Catholicke Christian defined, first after the rules of Rome, and also after the rule of the Go∣spell. Now conferre these Antitheses together, and see whether of these is the truer christian, the ceremonial man after the Church of Rome, or the spirituall man with his fayth and other spirituall fruites of pietie following after y^e same. And if ye say that ye mixt them both together, spirituall thinges with your corporall ceremonies, to that I aunswere agayne, that as touching the end of remission of sinnes, and saluation, they ought in no case to be ioyned together, be¦cause the meane cause of all our saluation and remission, is onely spirituall, and consisteth in fayth, and in no other.

And therefore vpon the same cause I come to my question agayne, as I began, to aske whether the Religion of Christ be a mere spirituall religion: and whether in the Religion of Rome: as it is now, is any thing but onely mere corporall thinges required, to make a catholicke man. And thus I leaue you to your aunswere.

IN turning ouer the first leafe of this booke, which is pag. 2. col. 1. and in the latter end of the same colume, thou shalt finde gentle Reader, the argument of Pighius & Hosius, wherein thus they argue: That forsomuch as Christ must needes haue a catholicke Church euer continuing here in earth, which all men may see & wherunto all men ought to resort: and seeing no other church hath endured continually from the Apostles, visible here in earth, but only y^e church of Rome: they conclude therefore the Church onely of Rome to be the right Catholicke Church of Christ. &c.

In aunswering whereunto this is to be sayd: that forsomuch as the medius terminus of this argument, both in the Maior and Minor, consisteth onely in the word (visible and vnknowne) if they meane by this word (visible) in the Ma∣ior that Christes Church must be seene here to all the world, that all men may resort to it, it is false: Likewise if they meane by the same word (visible in the Minor: that no other Church hath bene seene and known to any, but one∣ly the Church of Rome, they are likewise deceiued. For the true Church of Christ neyther is so visible, that all the worlde can see it, but onelye they whiche haue spirituall eyes: and bee members there∣of: nor yet so inuisible agayne, but suche as be Gods elect, and members therof, doe see it and haue seen it, though the worldly eyes of the most multitude cannot so doe. &c. Wherof read more in the protesta∣tion aboue prefixed to the church of England.

Notes

• * 1.1

  Foure de∣maundes or questions put forth to the Pa∣pistes.
• * 1.2

  The 1. question.
• * 1.3

  Esay. 11.65.
• * 1.4

  Obi••ction.
• * 1.5

  Refutat••on.
• * 1.6

  Publicke execu∣tion of lawes, not forbidden in Scripture. The conditions and properties of the true Church of Christ. Rom. 15. Galath. 6.
• * 1.7

  The 2. question.
• * 1.8

  The deadly ha∣tred of the Pa∣pistes agaynst the Prote∣stantes, groun∣ded vpon no iust cause nor deser∣uing.
• * 1.9

  Malice and cru∣eltie of Papistes against the countrey of Merindoll and Cabriers.

  Malice of Pa∣pistes agaynst the Citizens of Tholouse in France.

  Malice and crueltie of Pa∣pistes agaynst the Prote∣stantes in the towne of Vassy.

  Clemencie and mercy shewed to Papistes in the raigne of Queene Eliza∣beth.
• * 1.10

  The trayterous murdering of the Lord Iames Regent of Scotland Mar∣tyr.
• * 1.11

  The chiefe cause of al these latter persecuti∣on▪ in the Church is onely the priuate quarrell of the Bishop of Rome.
• * 1.12

  The plantation of the Popes su∣premacie pro∣ued not to be of God. Iohn. 8. Luke. 18.
• * 1.13

  The 3. question.
• * 1.14

  Apocal. 13. The two beastes in the booke of Reue∣latiō described. The second beast with the hornes like a Lambe.
• * 1.15

  The misterie of the first beast rising out of the Sea applied.
• * 1.16

  The Image of the beast resem∣bled to the Mo∣narchie of Rome. Apocall. 13.

  Of these 42. monethes, and the exposition thereof, read. page. 101.

  The wounded head of the beast in the re∣uelation what it meaneth. The second beast rising out of the land pre∣tending the hornes of a Lambe what it meaneth.
• * 1.17

  Apocall. 13. The Misterie of the 13. chapter of the Reuela∣tions expoun∣ded.
• * 1.18

  Ex platina in vita Grego••ij. 7. The Image of the old Monar∣chie reuiued by the Bishop of Rome.
• * 1.19

  Power to doe the workes of the beast before his sight. Apocal. 13.
• * 1.20

  The 4. question. 2. Thess. 2.
• * 1.21

  Religion of Christ spiritual, and not corpo∣rall.
• * 1.22

  The Pope tur∣neth the spiritu∣all religion of Christ to a cor∣porall religion.
• * 1.23

  The whole summe of the Popes Catho∣licke religion set forth in partes.
• * 1.24

  A man may be Catholique by the Popes reli∣gion without any working of the holy ghost. The nature of t••ue Christian Religion descri∣bed.

  Saluation of man, standeth onely in fayth of Christ.

  Fayth in Christ, no light matter to fleshe and bloud.

  Many thinges incident to sal∣uation besides fayth: but not as causes thereof.
• * 1.25

  Workes of sanctification, how they come and follow fayth. Esay. 58. Math. 25.