alter his iudgement according to the iudgement of the church we sée also that the popes are still publishing decretales of faith and that one destroieth that which another buildeth and contrariwise 4. it were plaine impudency to affirme that the doctrine of the church of Rome concerning frée will and works sacraments and the popes authority and such like points was alwaies taught and receiued of all nations and in all places and that shall appeare by diuers perticulars where wée declare that the papists are no catholickes 5. that church hath no certaine nor continuall succession of bishops for neither doe the aduersaries know who succeded Peter nor what bishops from time to time succeded one another nor haue the popes bene true bishops a long time wanting due election and ordination and relinquishing vtterly the office of bishops to rule the temporall state of Rome nor can they deny but that the succession of that sée hath bene often interrupted by long vacations distraction by schisme intrusion of Dame Ioane into the popedome 6 we shall easily proue that the doctrine of that church agréeth not with the apostles doctrine for I doe not thinke that Bellar. can shew the decretales to consent with Paules epistles or to haue bene written with the same spirit 7. the papists haue not onely ouerthrowne Christs propheticall office in teaching new doctrine but also his regall and priestly function appointing a new gouernment neuer established by him and erecting a new priesthood and sacrifice contrary to Christes doctrine furthermore that church not onely hath bene oftentimes distracted by schisme but also is much distracted by contrary opinions of schoolemen monks and friers in euery point of doctrine as to goe no further appeareth both by Dionysus Carthusianus vpon the master of sentences Iosephus Angles his Flores doctorum and Bellarmines disputations wherein he alledgeth in euery point diuers opinions 8. their decretaline doctrine is neither sound nor holy standing more on temporall iurisdiction then pointes of faith and establishing the blasphemies of the masse the idolatrous worship of saints departed and of images and the tyranny of the pope 9. the same doctrine is without effect being vpholden with lies fables fraud fire and sword and not being otherwise able to stand 10. Gregory the 9. was a most wicked ambitious man of Boniface the 8. it is said that he sought rather to rule by force then religion Clement the 5. was a notorious adulterer as f Villani Vrsperg stories write Iohn the 22. was an hereticke an ambitious man yet were these the principall authors of Romish doctrine for as for friers and monkes they might prate their pleasure but the chiefe authority to allow or disallow was in the pope 11. the reportes of Romish miracles and prophecies are nothing but lies and fables and stand onely vpon the report of their legendes 12. Bellarmine shall neuer prooue that any of vs haue confessed the doctrine of popery to be true finally it appeareth that the popes of Rome and their agents in most of their attempts haue had no good successe Charles the fift and his sonne Philip the greatest protectors of the popish cause died discontent to say no more Henry the third the principall agent in the massacre of France was killed by a frier The duke of Guise and other massacrers came to violent ends contrariwise it hath pleased God to maintaine true Christians against all the forces and ambuscadaes of their enimies by small meanes if then Bellarmine say true the Romish church will prooue no true church argument 68 The church of Rome is also conuinced not to be the true church by the confession of g Relect. doct princip contron 1. q. 5. Stapleton for if the true church began at Hierusalem and is vniuersally dispersed ouer the whole earth and hath continued in all ages and hath a true and certeine succession continued from the apostles and disagreeth not about matters of faith nor dissenteth from the head of the church and hath planted christian religion and preserued the same throughout the world and hath kept the apostolike forme of gouernment and preuailed against all heresies and temptations keeping the rule of faith sound and intiere and also sheweth the true way of saluation and keepeth the scriptures sound pure from corruption and finally holdeth the decrees of general councels as blundring h Princip doctrinal relectis Stapleton not onely confesseth but after his rude and most odious and tedious fashion with multitude of words goeth about to prooue then is not the church of Rome that now is the true church of Christ Iesus for to say that the church of Rome began at Hierusalem is as absurd as to say that Rome is Hierusalem or to affirme that Rome now is like to old Rome Robert Parsous should do vs a speciall fauour to shew vnto vs that the glory and fulnesse of power that the pope challengeth with his glorious cardinals masse priests mitred prelats idle monks lying friers and all the popes doctrine concerning the law faith sacraments ceremonies and other matters came from Hierusalem he may do well also to prooue that the latter scholastical decretaline doctrine which the church of Rome mainteineth was vniuersally receiued throughout the world nay that it was receiued in any part of the world during the apostles times or the times of the ancient fathers of the church as for the rocke of succession of popes vpon which our aduersaries build so large conclusions i Lib. de pontif Rom. de notis ecclesiae we haue shewed it to be nothing but a banke of sand for neuer shall the popes agents be able to shew the same to haue beene certeine or continued without interruptiō it is also apparent that popish doctrine is not onely diuers from Christs doctrine but also contrarie to the same and that there are infinit contradictions and contrarieties in the opinions of the chiefe patrons of popery albeit all dissent from Christ the head of the church the church of Rome hath also béene torne in pieces by diuers schismes further we shall héereafter shew that the later popes haue not planted but rather rooted out Christian religion out of diuers places and in the rest haue corrupted it with diuers nouelties and heresies finally the church of Rome hath not onely abrogated ancient canons and changed the ancient forme of church gouernment but also corrupted the rule of faith by adding of vnwritten traditions determinations of popes and their fancies to the canonicall scriptures the gates of hell therefore preuailing against the church and popes of Rome it is easily to be inferred that the same is not the true church argument 69 Héere we will also adde the testimony of Bristow a man as the aduersaries imagine well séene in motiues and markes of the church He k Bristowes motiues commendeth that for the true church that is catholike and apostolike and which abhorreth all nouelties heresies and
no part of my meaning but I say that the true Church cannot longe want true bishopes and teachers and that therfore the Romish Church is not the true Church hauing no bishops nor préestes at all but in name And that I proued for that they wanted true priesthood and true ordination and were ordayned and sent by antichrist by heretikes and simoniacall persons and such as had no authority to ordayne or sende forth bishops and preestes He answereth finally that I haue no reason to carpe at the Romish clergie for their bad life and lacke of learning seeing Pag. 96. our Church as he saith admitteth most base lewd vnlearned artisās this he indeuoureth to proue by M. Parries words in his preface before Vrsinus his catechisme But he lyeth like a lewde and base fellow if he suppose that such are admitted by our Church they do thrust in I confesse by the abuse of sōe on or more but the church alloweth thē not nay there are canōs made that none is to be ordained minister but bachilars of art or men otherwise well qualified and knowne to be able to teach If any doe otherwise by indirect meanes come into the ministery which abuse Master Parry noteth yet I hope they are not so rude or so lewde as masse Preests which are the scumme of all vileny for the most part as those that trauell Spayne and Italy knowe by practise and our rinegat English masse Preestes by their lewdnesse and insufficiency playnly proue Hauing answered according to his best skill and broken as he thinketh all our bonds like Dalilaes cords though some of his friends say that a certeine Dalila hath strong hold of him he goeth about to retort this argument vpon vs and saith if the true Church hath alwayes true bishops and preests that the Church of England Pag 100. is not the true Church as wanting true preestes and bishops And with this argument hee hopeth to giue vs such a drie shauing as he doubteth not but he will marre the whole beauty thereof but he sheweth himselfe to be but a simple barber and a worse drie shauer for nowe he cannot shew but that we haue true bishops hauing both lawfull ordination and our bishops exequuting the office of bishops loyally and orderly Before this reformation also our bishops had all that which our aduersaries thinke necessary in the outward calling of bishops Besides that there fayled not among our bishops and préestes at all times diuers men which detested the abominations of the Romanistes as Robert Grosted bishop of Lincolne Richard Vllerston that liued about the councell of Constance Iohn wicleffe and diuers others But saith he who layd hands on bishop Parker He séemeth also to make the like question of Luther and Zuinglius I answere that bishop Couerdale and Skory and others which were bishops in King Edwardes time layde hands vpon bishop Parker I confesse also that bishop Cranmer Luther and Zuinglius had an externall calling though corrupt in a corrupt state yet such as Owlygalsse dare not deny to be sufficient And beside that externall calling it pleased God to reuele to them his will extraordinarily and to call them out of Babylon to the knowledge of his truth our aduersary therefore of all men hath least reason to challenge them for their calling Beside that he cannot conclude because that externall calling was then thought sufficient that now the popish Church hath a calling sufficient For albeit the préestes of the Iewes that worshiped Baal had an externall calling which was not disabled when they returned to the true worship of God yet was not their Idolatrous seruice doon to Baal nor that preesthood lawful the like wee may say of masse préests They should haue serued God aright yet whē they serued at their massing alters they worshipped strange Gods But when they left their Idolatrie then their calling tooke effect they doing that for which they were principally called Furthermore he cannot say because now all Idolatry and superstition being abandoned we are the true church that the papists that reteine still their superstitiōs are the true church for the true church is tryed by true faith true worship and seruice of God not by externall rites and ceremonies and succession without Gods true worship or the true faith Owlyglasse would also gladly haue me to set down the names of those bishops that gouerned our Church euer since Christ As if all bishops that mayntained the Apostles créede and catholike faith were not our bishops If they digressed from the faith we are not to séeke for a new ranke of bishops but to acknowledge them to be true bishops that professed the true faith He talketh also of my being at Cales but it is more honesty for me to goe in the seruice of my Prince and contry against forreine enemies then for him with forreine enemies like a disloyal traytor to fight against his prince and contry and like a base slaue to serue the popes turne And this may serue to iustifie my argument against the popish préesthood It resteth now that I answere his friuolous obiections concerning some points which he supposeth to conteine matter of contradiction which he vanteth that hee will handle to the little commendation of my learning as he saith But if he would indéede haue disgraced me he should haue taken in hand the aunswere of some latine treatise which I haue published against Bellar. For therein he might haue shewed lerning whereas this discourse concerning falsifications and vntruthes is nothing but a little fardle of foolery and a vaine bable for his clients to sport themselues with all Well in the meane while let vs know his worships pleasure concerning these supposed contradictions First he chargeth me with saying that the number of seuen sacraments was not certainly established nor receiued before the late councell of Trent and this he supposeth to be contrarie to that which I affirme in another place viz. that the iust number of seuen sacraments and neither more nor lesse was first deliuered by the councell of Florence vnder Eugenius the fourth and afterward confirmed by the councell of Trent But the poore ideot doth rather bewray his owne ignorance that knew not how this doctrine of seuen sacraments crept into the Romish church and great dulnesse that could not distinguish betwixt instructions and canons talking or mentioning matters and confirming them by solemne act and decree To reforme his errour therefore I must let him vnderstand that the conuenticle of Florence did not by any solemne canon establish the iust number of seuen sacraments but certaine idle Friers or others in that conuenticle or at the least vnder the credit thereof deliuered this doctrine of seuen sacraments to the Armenians Furthermore not all Churches but the Armenians had this doctrine deliuered vnto them I speake therefore warily where I say that albeit that doctrine was talked of perhaps and deliuered to the Armenians yet it was first confirmed by solemne
ancient church accounted apocryphal as g In epist ad Paulin. in prolog in prouerb Hierome h In Synops Athanasius and diuers of the ancient fathers 〈◊〉 witnesse It alloweth also the old latin translation of the bible though different from the originall bookes the same also admitteth for principles of faith the sentences of popes the doctrine of the Romish church that now is the traditions of the Romish church the consent of fathers and diuers other grounds as Stapleton disputeth in his bookes De doctrinalibus principijs argument 7 i Arg. 7. Neuer certes did the church of Christ speake euill of scriptures k Lib. 3 aduersus haeres c. 2. Irenaeus saith It is the property of heretikes when they are conuinced by scriptures to fal into dislike of them and to accuse them as for the children of God they cannot either calumniate or lightly estéeme their heauenly fathers testameÌ„t or refuse to heare his voice but the scriptures conteine a declaration of the eternall testament of our heauenly father and therefore they are rightly called his testament in the scriptures also God speaketh vnto vs. and therefore if we be Christs sheepe we caÌ„not but hearken to his voice My sheepe saith our l Iohn 10. Sauiour heare my voice but the Romish church is still carping at scriptures as if they were neither sufficient nor perspicuous m Lib. 4. de verl die c. 4. Bellarmine saith they are neither necessarie nor sufficient without traditions n Praefat in reâ—act princip doctr Stapleton denieth them to be a sufficient foundation or rule of our faith the authors of the annotations vpon the Rhemish testament doe call them most blasphemously a killing letter and signifie that the reading of them is pernicious o Censur coloâ— others slander them as if they were a nose of waxe or a matter and subiect of contention argument 8 The church of God neuer called the bishop of Rome either a god on the earth or Christes vicar generall or vniuersall bishop but the church of Rome admitteth all this the canonists exalt him like a god p Epist ad Gregorium 13. ante princip doct Stapleton calleth him supremum numen in terris generally they call him vniuersall bishop and condemne all that hold contrary argument 9 The church of God doth kéepe the doctrine of the apostles and prophets q Gal. 1. without addition alteration or corruption and the apostle pronounceth him accursed r Aduers haeres c. 34. that teacheth any other Gospel than that which he taught Vincentius Lirinensis saith that this is the propertie of catholicks to kéepe the faith and doctrine of the fathers committed to them in trust and to condemne prophane nouelties CatholicoruÌ„ saith he hoc ferè proprium deposita sanctorum patrum commissa seruare damnare prophanas vocum nouitates sicut dixit iterum dixit apostolus si quis annuntiauerit praeterquam quod acceptum est anathematizare but the papists kéepe not entire the originall writings of the olde and new testament nor allow them as authenticall neither will they yéeld the canonicall scriptures to be a perfect and sufficient rule of faith nor doe they allow the law of God to be a perfect law nor doe they kéepe Christes institution in the Sacrament of the Lords supper distributing the kinds of bread and wine to the communicants but haue vnto this rule added vnwritten traditions and the determinations of popes concerning matters of faith they haue also encreased the numbers of Sacraments and added many precepts and rules not receiued in the Apostolicke church argument 10 The true Church can not endure hereticks and false apostles that teach doctrine contrary to the faith of Christ and doctrine of Christes apostles Christ Iesus speaking of his shéepe saith They will not follow a stranger but flie from him for that they know not the voice of strangers The apostles gaue vnto Christians a speciall charge concerning this point If there come any vnto you saith S. Å¿ Epist 2. Iohn and bring not this doctrine receiue him not to house neither salute him Tantum apostoli horum discipuli saith t Lib. 3. aduers haeres c. 3. Irenaeus habuerunt timorem vt neque verbotenus communicarent alicui eorum qui adulterauerant veritatem Let vs separate our selues saith Cyprian as farre from them as they separate themselues from the church The true church certes can not embrace erroneous doctrine neither can any heretiks be accounted Christians Si haeretici sint saith u De praescrip aduers haeret Tertullian Christianiesse non possunt But the Papists communicate with hereticks as Liberius Felix Vigilius Honorius Iohn the 22. and 23. whom in my treatise De pontifice Rom. I declared to be heretiks they do also embrace the heresie of Angelicks in worshipping angels of the Collyridians in worshipping the blessed Virgin of Marcion Valentinus and others in denying Christes true bodie in the Sacrament to be solide and palpaple of the Pelagians in magnifying their merits and the force of frée will of the Carpocratians in burning incense and worshipping the images of Iesus and Paul and diuers others as we shall héereafter particularly declare argument 11 The true Church of Christ admitteth not the apocryphal legends of S. George Cyricus and Iulitta for these are condemned by the censure of Gelasius who testifieth that the olde Church of Rome receiued not any such legends but the latter Church of Rome and papists of our time doe admit these legends and out them they gather their traditions which they make equall to the word of God argument 12 The Church of God is the mistresse and teacher of trueth and admitteth no falshood nor vntrueth the apostle doeth call her the pillar and ground of trueth Est fons veritatis saith x Instit diuin lib. 4. c. vlt. Lactantius speaking of the church hoc est domicilium fidei that is she is the fountaine of trueth she is the house where true faith dwelleth but the church of Rome that now is is not only a receptacle of leud opinions but also the mother and mistresse of lies and vanities and so Petrarch for aboue two hundred yéeres doubted not to call her Madre d'errori e tempio d'haeresia saith he which authoritie albeit they regard not yet the same which he auoucheth is prooued first in that the church of Rome auoucheth lying traditions as for example the tradition concerning Ember fasts and fasts vpon Saints vigiles concerning the ceremonies of the masse concerning the words aeterni mysterium fidei thrust into the words of consecration of the challice and such like secondly the same approoueth lying and forged decretals as for example C. Constantinus dist 96. and c. ego Ludouicus dist 63. and c. quis nesciat dist 11. infinit more of that nature thirdly the same giueth credit to Caesar Baronius his most lying and fabulous narrations and the popes haue commended them
by solemne decretals although we doubt not but to make the vanitie of them appeare partly in this discourse but farre more at large hereafter finally the same admitteth most lying legends and now and then permitteth them to be read publikely in the church as for example the legends of Catherine Clement Gregory called also Thaumaturgus Peter Martyr a dominican S. Catharine of Siena S. Christopher and diuers others in the legend of S. Catherine y In breuiaer Ro. in festâ— Catharinae they write that she was a maiden of Alexandria and so well learned that at the age of eighteene yeeres she passed the most learned and in dispute ouercame fiftie Philosophers and that also she conuerted Faustina the empresse and Porphyrius a captaine of the emperors to the faith they say also that she broke the tormenting wheele with her praiers that after her death her body was buried in mount Sinah by angels in the feast of S. Clement in the Romish breuiary we read that Clement Peters successor was by Traian sent into the wildernesse of z Let Parsons tell vs where this is Cersona and that there he saw a lambe make a well to sally out of the top of the mountaine and that he being cast into the sea with a millstone about his necke the sea fled three miles from the shore and that in the very same place a little chappell was found in the sea where his body was bestowed On the festiuall day of Gregory of Neocesaria the church of Rome a In breuiar Rom. appointeth his legend to be read where it is said that he caused the riuer of Lycus to keepe within the chanell by planting his staffe on the banke and that his staffe grew presently into a great tree in the rituall books of Sarum we read that Gregory the first deliuered Traians soule out of hell which if it were true why is it now crossed out of the new bookes if false how hapeneth it that the church of Rome so long beléeued that tale b I'n breuiar Rom. in fest Petr. Mart. Peter Martyr one of Dominickes order as they write I thinke beléeue did keepe his virginity both in body and minde and in that sort that he neuer felt himselfe defiled with any mortall sinne they tell vs also that he did fast so long that he could scarce open his mouth to eat They tell vs further many wonders of Saint Nicolas Valerian and Tiburtius Lucia Christopher and other saints in the c Historia Louâ—bard del volto santo italic legend of Ieames of the colepit for else I cannot tell how to English Iacobus de Voragne we read that a certaine picture of our sauiour did lift vp his foot and cast off his slipper to a certaine pilgrime that deuoutly stood before it and would haue offred somewhat having nothing to offer Of Saint Catherine of Siena they say that she was betrothed to our sauiour Christ all which points are very incredible and not to be found in any authenticall writing If then the church of Rome publish and teach these fables and lies then is she no mistresse of trueth but of lies if Robert Parsons will say they are no lies I would pray him to declare vs the trueth out of authenticall histories argument 13 The faith of Gods true church cannot be built vpon any vncertainty or vntrueth for faith is an argument certaine or an euidence of things not seene est fides saith the d Hebr. 11. apostle sperandarum rerum substantia argumentum non apparentium and it is built on Christ Iesus that is trueth and on a rocke that is unmouable neither neede we long profes for this point for the aduersaries themselues confesse this to be true Nihil saith Thomas Aquinas cadere potest sub fide nisi inquantum stat sub veritate prima sub qua nullum falsum stare potest and afterward he saith quod fidei non potest subesse aliquod falsum if then the faith of the church of Rome be grounded on falshood then is it no true faith and if that churches faith be no faith then is not that church the true church but that the faith of the church of Rome is built vpon diuers false positions it may easily be proued for first the same beleeueth that the traditions of the church of Rome are either descended from Christ or the apostles for the most part and namely such as concerne the canon and ceremonies of the masse fastes praiexs for the dead praiers to saints and such like secondly it beleeueth all the determinations of popes concerning faith and manners to be true and infallible as for example that it is necessary for euery christian to be subiect to the Pope that he hath power to depose kings to giue power to cutthrotes to kill kings to dispense with the vncle to marry his neece with the brother to marry his brothers wife and such like thirdly that church beléeueth what is contained in the breuiary and missale as for example the stories or rather legends of Saint Christopher Saint George Saint Catherine and such like finally the same must beléeue whatsoeuer the Pope shall determine to be de fide But among such traditions determinations and legendes there are diuers both false and ridiculous fables neither can it be denied but that the Pope hath determined and may also determine falsely and contrary to the faith and this is shewed in my bookes de Pontifice Rom. at large e Lib. 4. de pontif Rom. and cannot be denied unlesse Robert Parsons can prooue vnto vs that all the Popes decretales concerning matters of faith and maners and all the traditions of that church and all legendes are true which to him will be a matter of some difficulty argument 14 The church of Christ is bounded within the limits of the holy canonicall scriptures habet vrbes legis prophetarum euangelii saith Saint f In Mich. lib. 1. c. 1. Hierome and againe non est egressa de finibus suis id est de scripturis sanctis he g Ibidem c. 7. saith also that it is the property of heretickes to flie to mens commandements and the leauen of the pharisees S. h Lib. 19. de ciuit Dei c. 18. Augustine also concureth with him and saith that the city of God beleeueth the holy scriptures that are called canonicall but of other reports he saith she doubteth but the church of Rome will not be bounded within the limites of holy scriptures neither will she acknowledge the canonicall scriptures to be a perfect rule of faith the same also from scriptures flieth to vnwritten traditions and is much soured with the leauen of the pharisées and mixture of Popish and Iewish ceremonies deuised and established by men finally the same doth rather or at the least as soone beleeue the determination of the Pope as the letter of holy scriptures for in the Pope Stapleton placeth the chiefe authority of the church
1.7 out of whose cup the nations of the earth haue drunken so many abominations and that the pope should be the louer and spouse of this adulterous and vnchaste congregation argument 26 The true church of Christ is not necessarily tied to the obedience of the church of Rome nor neuer was subiect to his decretaline lawes quae sursum est Hierusalem saith the q Galat. 4. apostle libera est quae est mater nostra so likewise are her children for it is a rule of law if the mother be frée so likewise are her children but the church of Rome is necessarily tied to the obedience of the pope r C. Vnam sanctam extr de maiorit obed Boniface the 8. determineth that it is a point necessary vnto saluation to be subiect to the pope and Å¿ Lib. de eccles milit c. 2. Bellarmine doth exclude all out of the church of Rome that liue not vnder the subiection of the pope finally it is the common opinion of all papists that such as acknowledge not the popes authority are t Ibidem c. 5. schismatikes is it not then manifest that those that liue vnder the slauery of Antichrist are not the true church argument 27 The church of Christ hath but one iudge and lawgiuer that is able to saue and destroy soules vnus est legislator index saith saint u Iacob 4. Iames qui potest perdere liberare but the church of Rome doth acknowledge the pope for a supreme iudge and lawgiuer and hold that his lawes are of power to binde the conscience as Bellarmine teacheth his disciples lib. 4. de pontif Rom. c. 16. and that is the common opinion of all casuistes and the ground-worke of those that worke on mens consciences can this then be the true church that liueth in such bondage argument 28 The true church neuer commanded christians to make publike confession of their sinnes to the virgin Mary to the archangell Michaell to saint Iohn Baptist or to the holy apoples Peter and Paul and to all the saints of heauen the confessions of saint Augustine are extant and to be séene so likewise are there diuers confessions to be found both in the writings of the fathers and publike liturgies and yet can we not finde any of this nature nay in the forme of the masse prescribed by x Ordo Rom. cap. de forma celebrat missae an ancient order of the Romish church we do not finde that forme of confession that is now vsed neither can Robert Parsons or Bellarmine or any of that faction shew that any christian was wont to say confiteor deo omnipotenti beaâ—ae Mariae semper virgini beato Michaeli archangelo beato Ioanni Baptistae sanctis apostolis Petro Paulo omnibus sanctis do they not therefore that vse this forme in al their masses shew that they are not the true church that ioine angels and saints with God and séeme to confesse that they know our sinnes and that they are our iudges and haue power to pardon our offences argument 29 Christs true church reteineth no sacraments but such as Christ first instituted and are declared in the apostles writings and that may be prooued by Iustines 2. apology directed to Antoninus by Dionysius supposed to be the Ariopagite and all ancient formes of liturgies for we doe not reade in any of them of more sacraments than two but the popish congregation hath made euangelicall sacraments of matrimony order and penance of which the first two were instituted in the olde testament and the third is an act alwaies necessarie for obteining of remission of sinnes but neuer accounted a sacrament as wanting a sacramentall signe and also â—ormall institution they haue also made sacraments of confirmation and extreme vnction and giuen them both signes forms which notwithstanding were neuer knowen in ancient time are they therefore not likely to prooue a new church that haue instituted diuers new sacraments argument 30 The ancient and true church of Christ neuer beléeued that matrimony and order conteined grace in that sort which the papists teach neither did they beléeue to obteine iustification through confirmation and extreme vnction but the popes church beléeueth that these sacraments doe conferre grace ex opere operato and that héerein they differ from the sacraments of the old law for that the new sacraments doe worke iustification and not the old the first is apparent by Bellarmines discourse de sacrament lib. 2. c. 3. sequent the second by his dispute lib. 2. de sacrament c. 12. sequent neither will any papist deny this let them then shew how men may be iustified by greasing and crossing in extreme vnction and confirmation or else they will appeare to be strangers to Christes church argument 31 The ancient catholike church did y Can. apost 10. concil antioch c. 2. excommunicate such as coÌ„ming to church departed before they receiued the communion qui non perseuerauerint in oratione vsque dum missa peragitur say the canons necsanctam communionem percipiunt velut inquietudines ecclesiae mouentes conuenit coÌ„munione priuari the Romanistes themselues also C. peracta dist 2. de consecrat doe confesse that this was the ancient practise of the church peracta consecratione saith Anacletus omnes communicent qui noluerint ecclesiasticis carere liminibus sic enim apostoli statuerunt sancta Romana tenet ecclesia the same is also confirmed by the testimony of Iustine Martyr apolog 2. of Dionysius de eccles hierarch and other ancient fathers but the church of Rome now doth take them for good cacolickes that will come to masse and looke on She doth not certes excommunicate any for not receiuing the communion doth it not then appeare that the Romish church is not the church of Christ argument 32 The church of Christ did neither vse nor thinke it lawfull to reserue the eucharist in pixes ouer euery altar nor to cary the same about with procession nor to light candles before the pixe nor to bury together with dead bodies either the sacrament of Christes body or the chalice our sauiour Christ z Matth. 26. Luc. 22. 1. Cor. 11. said accipite comedite bibite that is take eate drinke and so forth and the apostles and first christians did receiue and not kéepe the sacrament in pixes but the church of Rome doth quite contrary argument 33 The true church neuer prohibited those that receiued the sacrament of Christes body to receiue the cuppe also neither did good catholickes abstaine from the cuppe hauing rerceiued the sacrament of Christes body a Serm. 4. de quadrages Leo saith they were Manicheyes that receiuing the sacraments tooke the body of Christ but in no wise would drinke the blood of our redemtion and this act he affirmeth to be sacrilegious Gelasius also saith that it is plaine sacrilege to diuide one and the same mystery and receiuing a portion of the sacred
body to absteine from the cup of the sacred blood but the church of Rome doth expresly forbid all communicants beside the priest to receiue the cuppe and taketh this to be good religion The papists also are well content to be depriued of the cup of the new testament and thinke not the sacrament so mangled to be imperfect argument 34 The true catholike church neuer taught nor thought so basely of the most holy body of our Lord and Sauiour Christ Iesus as that a mouse a hogge or dogge or other creature eating the consecrated host did also eat the Lords body presse it with téeth and swallow it downe into the belly nor did the same imagine that the Lords body might be throwen in the mire and troden vnder féet and throwne into places vncleane and too homely to be named but the synagogue of Rome beléeueth that brute beastes may eat Christes bodie If a dogge or hogge saith b P. 4 q 45. Alexander Hales should eat a consecrated hoste I see no cause but the Lords body should go therewithall into that dogges or hogges belly some haue said as it is in the third part of Thomas Aquinas his summe of diuinity that as soone as the sacrament is taken of a mouse or a dogge straightway the body and blood of Christ cease to be there c. but that is derogatorie to the trueth of this sacrament it is also the common opinion of all papisticall doctors that the body and blood of Christ so long continue in the sacrament as the formes of bread and wine continue vncorrupt and that they goe into all places together vnlesse therefore Robert Parsons or some other doe helpe héere and shew that the true church of Christ did beléeue and teach as before is declared both he and his consorts must néeds confesse that the Romish church is not the true church argument 35 The ancient catholike church had but one sacrifice one altar one priest after the order of Melchisedech the priest after the order of Melchisedech was Christ Iesus he was also that sacrifice the altar was his crosse tu es sacerdos in aeternum saith God by his c Psal 109. Hebr. 5. prophet secundum ordinem Melchisedech he because he remaineth for euer hath an eternall priesthood as the apostle saith Hebr. 7. but the papists erect altars of stone whereupon they say they offer their sacrifices they beléeue also that their priests offer vp sacrifices and that they are according to the order of Melchisedech as if they had neither father nor mother nor certeine genealogy and were holy and impolluted doe they not then declare that they haue erected a new congregation that is diuers from the church of Christ neither is it materiall that the fathers doe call the Lords supper or eucharist a sacrifice for they doe not so call it for other cause but for that it is a memoriall of Christs sacrifice on the crosse Christ saith d Dedemonstrat Euangelic lib. 1. c. 10. Eusebius offred a most excellent sacrifice for vs all and gaue vs a memoriall or sacrament thereof in stead of a sacrifice Chrysostome writing vpon the epistle to the Hebrewes teacheth vs that our sacrifice is but a samplar or memoriall of Christs sacrifice and this Peter Lombard frankly confesseth that which is offered and consecrated by the priest is called a sacrifice and oblation saith e Sentent 4. dist 12. he because it is a memoriall and representation of the true sacrifice and holy oblation made on the altar of the crosse argument 36 The true church of Christ neuer erected more altars then one in one church nor did the same distribute the sacrament in diuers angles in one and the same church aliud altare constitu◠saith f Epist 25. pleb vniuersae Cyprian aut sacerdotium nouum fieri praeter vnum altare vnum sacerdotium non potest likewise saith g Epist ad Philadelph Ignatius quod vnus sit panis pro omnibus confractus vnus calix totius ecclesiae but the papistes haue alters in euery corner of their churches and there diuers priests sing or say diuers masses and offer sacrifices there also they consecrate and diuide the sacrament making a diuision no lesse in their congregations then in their altars chalices and sacrifices argument 37 The true church did neuer agree for trentales of masses nor for aniuersary memorialles nor sell the sacrament of Christes body but the Romish priests take mony for trentales of masses and without hire they will not make aniuersary commemorations they sticke not also to sell Christs body or at least their masses for mony deteriores sunt Iuda saith h Onus ecclesiae c. 23. one speaking of Romish priests alledging the authority of saint Brigit qui pro solis denariis me vendidit illi autem pro omni mercimonio argument 38 Our sauiour Christ and his apostles taught the church that the sacrament of his body and blood was to be receiued and eaten and drunken of which we collect that it was auaileable onely for the quicke that could receiue eat and drinke and not for the dead that could doe none of these things neither did Christs church beléeue that the Lords supper was satisfactory for paines in purgatory or good against lightning and thunder or such calamities but the Romish church doth hold that their eucharistical sacrifice is propitiatory for the dead as well as the quicke that the same is expiatory and doth worke diuers other woondrous effects hoc sacrificium saith i De valore missae parad 12. Guernerus est expiatiuum debitae poenae tam hic quam in futuro exoluendae k ibidem parad 9. he sheweth also that the same worketh miraculous effects against thunder danger of enemies and other calamities and that he that frequenteth the masse shall be directed in all things which new doctrine vnlesse Robert Parsons can prooue that it hath béene taught in the ancient church of Christ will greatly endanger the state of the Romish church argument 39 In the true church of Christ no priest euer tooke to himselfe so great presumption as to become a mediator to God for Christ Iesus for he is a mediator betwixt God and man and méere blasphemy it is for a mortall man to challenge to himselfe to be a mediator betwixt God the father and his sonne but in the Romish church the priest becommeth a mediator and intercessor for Christ for speaking of the body and blood of our Sauior he saith l In canone missae supra quae propitio acsereno vultu respicere digneris accepta habere sicut accepta habere dignatus es munera pueri tui iusti Abel sacrificium patriarchae nostri Abrahae Vpon which saith he vouchsafe to looke with a fauourable and pleasant countenance and to accept them as thou vouchsafest to accept the gifts of Abel and the sacrifice of our patriarch Abraham and afterward iube haec perferri
idolatries and whose doctrine is confirmed by scriptures most certeine traditions councels fathers and practise of the ancient church and which teacheth the narrow way and maketh subiects obedient and is sure to continue but neither is the church of Rome catholike nor apostolike which embraceth vncerteine traditions and apocryphall scriptures with equall affection to canonicall scriptures and which receiueth all the popes decretales concerning matters of faith albeit they conteine doctrine neither apostolicall nor general secondly it will be an easie matter to shew that the Romish church abhorreth neither heresie nor idolatrie nor noueltie thirdly in diuerse discourses against Bellarmine I haue shewed that popish doctrine hath neither ground of scriptures councels nor fathers thereby also it may appeare that popish traditions are most vaine vncerteine and superstitious fourthly the way which that church teacheth is broad and easie for what is more easie than to heare masses and to eat fish and to confesse sinnes and to obserue diuers externall ceremonies and yet by these small things papists hope to be saued fiftly we finde that all the rebellions of England Ireland and France haue wholly procéeded from the church of Rome and the doctrine of the seditious Iebusites and Cananites and masse priests neither will euer rebellion be rooted out vnlesse the tyrannicall vsurpation of popes be repressed and their parasites taught to submit themselues to their liege princes sixthly what certeinty in iudgement can the papists haue that depend vpon the resolutions of blinde vnlearned and wicked popes finally we sée Antichrist to be reuealed and the city of Babylon to fall to confusion who then doth not expect and beléeue the vtter ruine and desolation of Antichrists state Further Bristow telleth vs that euery church that is risen after the first planting of religion and gone out of the catholike church and from apostolike doctrine and is not the communion of saints nor euer visible and which is not the teacher of all diuine trueth and the vndoubted mother of Christes children is not the true church But the church of Rome as it is now visible in the pope and cardinals in the officers of the popes chamber in popish prelates sacrificing priests monks friers and nunnes and their officers and adherents whose faith is built on popish decretals and mincing scholasticall distinctions as fine wouen as any spider webbe rose out of the earth long after the apostles times and first planting of religion and that the Romish church crept out by little and little out of the catholike and apostolike church for apostolicall doctrine embracing apostaticall and light fancies and traditions and for the maintenance of mens bellies and the popes authoritie is departed from Christ and hath made war vpon the saints in the same also whores are openly mainteined cutthrotes by rewards incited to kill and poison princes and a way to all periuries and vices by the popes indulgences opened how then can any call this a communion of saints finally he that expecteth trueth at the popes hands shal be gulled with fables and he that calleth Rome a mother can be content for gaine to call the whore of Babylon and mother of errours his mother argument 70 The church of Christ neuer allowed the decretals of popes or the extrauagants or rules of Chancery concerning the popes authoritie and procéeding but in these lawes the church of Rome hath diuers rules of the Romish faith and thereby gouerneth her procéedings argument 71 In the church of Christ clerks were not exempt from the subiection of princes The apostle saith Let euery soule be subiect to higher powers But in the church of Rome all clerks are quited and exempted from the princes power as Bellarmine in his booke of that argument by the popes canons and all his wit endeuoureth to proue argument 72 The true church neuer baptized belles nor held monkes coules to be equall to baptisme but the popish church as the l Grauam 51. Germanes in their grieuances declare baptizeth belles and compareth the entrance into monkish profession with baptisme argument 73 Finally neuer was Christes church or any part of Christes church within any kingdome gouerned by an archpriest and certeine seditious Iebusites masse priests and such like vermine Howsoeuer then they deny it in others yet can they not deny but that the papists of England are not members of Christes church but rather of the synagogue of Satan CHAP. II. That the doctrines and traditions of the Romish church which the church of England refuseth are mere nouelties and late deuised fancies IF when the papists doe recommend vnto vs their old religion they meant nothing els but the religion of Christ Iesus which the apostles first taught and which the apostolicall and most ancient Christians receiued and deliuered to posterity we should not much contend with thim for that is the religion which we professe not varying in any thing from the apostles créed and other créeds either set out by Athanasius or the most ancient generall councels of the church nor denying any thing that is expressed or proued out of the holy canonicall scriptures But when they talke of old religion they meane the religion of the church of Rome which was either established by later popes or taken vp by lewd custome and vncerteine tradition the which though it séeme to some ancient yet in very truth is new and no way to be compared to the religion that was first deliuered by Christ and his apostles neither doth it deserue the name of old religion for as Ignatius said a Epist ad Philadelph sometime antiquitas mea Christus est so we may say that Christ is the top of our ancestry that the apostles doctrine is both ancient most true id verius quod prius saith b Lib. 4. contra Marcion Tertullian id prius quod ab initio id ab initio quod ab apostolis if thē the papists as they bragge could prooue their religion to be deriued from the apostles then would we indéed confesse it were ancient if they cannot then we must say to them as c Epist 65. ad Pammach Ocean Hierome said to one in his time cur profers in medium saith he quod Petrus Paulus edere noluerunt why doe they produce articles of faith vnknowen to the apostles nay why doe they teach vs points of religion which in times of the ancient fathers of the church were vnheard of will they haue that accounted old which the fathers of the church which were long after the apostles neuer knew nor the ancient church euer receiued they would so d Contra. haeres c. 35. but Vincentius Lirinensis doeth call him a true catholike that doeth onely beléeue and hold whatsoeuer the ancient catholike church did vniuersally beléeue quicquid saith he vniuersaliter antiquitus ecclesiam catholicam tenuisse cognouerit id solum sibi tenendum credendumque decernit if then the papists will hold all the religion which now
laieth 7. principles or grounds of Christian doctrine ſ Lib. 1. doct◠princip c. 1. whereof the first concerneth the church of Rome the second concerneth the pope the third the meanes that the pope vseth in iudgement the fourth the popes infallible iudgement the fift his power in taxing the canon the sixt his certaine interpretation of scriptures the seuenth his power in deliuering doctrine not written Which principles are not onely new but the most rascall deuises that euer procéeded out of the mouth of a diuine or man of learning for among all these principles neither the scriptures nor ancient rules of faith are numbred nay in plaine termes he doubteth not to affirme that Christian religion is built vpon the popes authority in hac docentis hominis authoritate saith t In praefat ante relect princip doctrinal he in qua deum loquentem audimus religionis nostrae cognoscendae fundamentū necessario poni credimus but if this be the foundation of popish religion then before Stapletons time that religion had no foundation for no man euer heard of either such principles or such a foundation so laid argument 8 We finde that the religion of papists concerning the masse and transubstantiation and diuers other points of faith is founded vpon the decretales of popes but these decretales were not collected into forme nor established for law before Gregory the 9. Boniface the 8. Clement the 5. and Iohn the 22. by whose authority as appeareth by the seuerall prefaces of Gregory the 9. Boniface the 8. and Iohn bishop of Rome that published the Clementines secondly it appeareth for that in all these bookes there is but very few constitutions of ancient bishops of Rome thirdly for that by the lawes of the Code and canons of councels it appeareth that the church for aboue a thousand yeares was gouerned by the lawes of Emperors and generall councels fourthly for that Aeneas Syluius confesseth that before the councell of Nice the church of Rome was not respected and finally for that he that maketh the collection of the Popes lawes and Bulles that were authenticall u In Bullari◠beginneth with Gregory the 7. that was a thousand yeares after Christ which he would not haue done if he could haue found any lawes more ancient than his Indéed I confesse that now and then our aduersaries produce the decretales of Clement Anacletus Euaristus and others but the matters conteined in those epistles and the stile doth so much differ from those times that euery modest and learned papist is ashamed to say these epistles were those whose names they cary argument 9 The power and authoritie likewise of popes in receiuing appeales granting rescripts aswell of fauor or iustice dispensing in cases reserued electing and translating of prelates and all other matters dependeth vpon the decretals of late popes and this appeareth not only by the decretals of Gregory the 9. Boniface the 8. Clement the 5. and Iohn the 22. but also by the rapsody of decrées which Surius collecteth in his first tome of councels for albeit he alledgeth the names of Anacletus Zepherinus Calixtus Fabianus and others yet they speake onely great words and vse generall termes for the particulars of the popes authoritie he can not alledge them albeit such counterfeit and rifferaffe stuffe would aduantage him nothing if they were truly alledged argument 10 The foundation of the ancient church is strong being built vpon the doctrine of the Prophets and Apostles our Sauiour Christ being the chiefe corner stone but the church of Romes foundation being laied on the pope and his decretales is weake and not durable Videtur nostra ecclesia saith x Lib. 5. de prouident Dei Saluianus ex vna scriptura foelicius-instituta aliae habent illam aut debilem aut conuulneratam habent veterem magistrorum traditionem corruptam per hoc traditionem potius quà m scripturam habent the foundation therefore of papisticall religion is both new and weake being grounded vpon men both subiect to errors and other grosse sinnes argument 11 Scriptures in the apostles times and long after were neuer forbidden to be translated into tongues that could not be vnderstood of the vulgar sort but now the papists suffer them not to be so translated y Index libr. prohib reg 4. that euery man may vse them Cum experimento manifestum sit z Ibidem say they si sacra biblia vulgari lingua passim sine discrimine permittantur plus inde ob hominum temeritatem detrimenti quam vtilitatis oriri they punish also both the bookesellers and the readers that haue vulgar bibles without licence albeit translated by themselues argument 12 In ancient time the gouernors of the church exhorted Christians to reade the scriptures our Sauior a Ioan. 5. Christ speaking to the people exhorted them to search the scriptures and the Beraeans were b Act. 17. commended for searching the scriptures S. Paul writing to the Colossians c Coloss 3. wished that the word of God might dwell in them plentifully in all wisdome the fathers also teach that the reading of Scriptures belonged also to lay men S. Hierome writing vpon the third chapter to the Colossians Hic ostenditur saith he verbum Christi non sufficienter sed abundanter etiam laicos habere debere docere se inuicem monere and Chrysostome homil 9. in epist ad Coloss Attend saith he as many of you as are secular persons and gouerne wife and children how the apostle doth command you also to reade the scriptures aboue all and that not lightly and carelesly but with great diligence d In Isai homil 2. Origen finally wisheth that all Christians performed that which is written of searching the scriptures but the papists haue a contrary spirit speaking of the vulgar bibles translated by their owne side they say thus Qui absque tali facultate ea legere e Index libr. prohib reg 4. seu habere praesumpserit they punish also the booksellers f Ibidem that haue such books without licence argument 13 In the times of the ancient fathers we do not reade that any holy bishop condemned bibles translated into vulgar tongues or burnt them albeit some errors were conteined in the translations neither did they repute lay men to be heretikes and burne them because they read the scriptures in their mother tongue but now the papists burne the holy scriptures vpon pretence of errors which notwithstanding they are not able to proue to be errors they haue also burned Christians for reading scriptures as appeareth by the register of Bishop Longland in king Henry the 8. his daies g Index libr. prohib reg 4. and now they punish both such as reade bibles and such as sell them argument 14 The ancient fathers of the church beléeued the church to be catholike but our papists now beléeue no church but the Romane church and without the Romane church they will not
eat all swéet meates and dainties on their fasting daies fourthly we find not that in the ancient church men were commanded to come to auricular confession once euery yéere at the least for that was first decréed by Innocent the third as appeareth by the chapter omnis vtriusque de poenit remiss finally the ancient church did not forbid Christians to solemnize marriages as of late time the Romish church hath done in regard of holinesse of times and for that maried men cannot so well serue God as those that forsweare them such humane doctrines therefore our Sauiour Christ condemneth and such voluntary worships the holy apostle misliketh neither can such additions of humane precepts binding mens conscience stande either with the liberty of Christians or perfection of gods law argument 38 The doctrine of purgatory for satisfaction to be made for temporall punishments due for mortall sinnes which the papists doe holde was not knowne in ancient time Augustine maketh a question whether any purgatory is after this life and Gregory the dialogist séemeth to grant that small sinnes are purged after this life but that men doe satisfie for temporall punishments in purgatory neither of them doeth once affirme neither was any such thing knowen or taught before the conuenticles of Florence and Trent the first founders of this deuice in the church argument 39 The solemnity of the yeare of Iubiley amongst Christians was first ordeined by Boniface the 8. and afterward altered by Clement the 5. and last of all brought to 25. yeares by Paule the second but not borrowed from Christians but either from the heathen that euery hundred yéeres had solemne plaies called Iudos seculares to which these plaies and pageants of Romish indulgences may well be resembled or from the Iewes that euery fifty yeares celebrated a Iubiley and now agréeing neither with Iewes Gentiles nor ancient Christians the popes also when they please grant extraordinarie Iubileies and as great pardons as are granted the very yeare of Iubiley argument 41 That the popes indulgences depend vpon late lawes and authority without proofe out of scriptures or fathers it appeareth by the defences made by the principall patrons of indulgences those also that are not altogether past shame confesse so much ſ Art 18. aduers assert Luther Fisher sometime bishop of Rochester saith that before purgatory was feared no man sought for indulgences he confesseth also that in the beginning of the church there was no vse of them quamdiu saith he nulla fuerat de purgatorio cura nemo quaesiuit indulgentias and againe in initio nascentis ecclesiae nullus fuerat earum vsus as for indulgences for not onely hundreds but also thousands of yeares neither Bellarmine nor Parsons can alledge either good proofe or ancient precedent argument 42 The taxe of the popes chancery for the dispatch of pardons for murders parricides rapes adulteries incestes sodomitry yea apostacy and Iewish and Turkish blasphemies I doe not thinke that the most shamelesse Iebusite in the whole order will auow to be ancient argument 43 Scholasticall diuinitie which is nothing else but a mixture of fathers authorities philosophicall subtilties and popes decretals began but from Peter Lombard some eleuen hundred and odde yéeres after Christ how then can the Romish faith that relieth wholly vpon this diuinity be accounted ancient argument 44 t Lib. 1. de verb. dei c. 3. Bellarmine saith that the new testament is nothing els but the loue of God shed into our hearts by the holy Ghost which argueth that the Gospell and new Testament of papists is a new Gospell differing much from that of Christ Iesus for Christs Testament was established in his blood and is a couenant concerning remission of sinnes most especially but charity is wrought by the holy Ghost in those that are alreadie reconciled by the blood of the new Testament Chrysostome Theodoret and others writing vpon the second epistle to the Corinthians chap. 3. say that the spirit quickning is the grace of God that remitteth our sinnes and that charity is not the new testament it is most euident for that then Christ had died in vaine and then we might haue had the new testament established by the law that requireth charity and not by the testament in Christ his blood which is a declaration of Christ his satisfaction and remission of sinnes argument 45 The same u Lib. 2. de pontif Rom. c. 12. man teacheth vs that it is a matter of faith to beleeue that the pope hath succeeded Peter in the gouernment of the vniuersall church but this is new and neuer heard of in the ancient church of Christ is it not then a new Christian faith which these new vpstart Iebusites defend argument 46 That there are iust seuen sacraments and neither more nor lesse albeit the same was talked of in the instruction of the Armenians in the conuenticle of Florence yet it séemeth to bée first established by the conspirators of x Sess 7. Trent for neither can Bellarmine nor any of that faction shew any authenticall law of greater antiquitie for the ioint and iust number of sacraments then the authoritie of the instruction of the Armenians deliuered in the name of the councell of Florence and the conuenticle of Trent is it not then a new religion that hath so new sacraments argument 47 The papists also teach vs that the sacraments conteine grace and doe iustifie those that are partakers of them but since the world began it was neuer heard of till of late idle monkes and friers began to resolue it that Christians were iustified by orders confirmation matrimony and extreme vnction let Bellarmine or any papist if he can prooue that men are iustified by these sacraments if he cannot then can it not be denied but as the papists deuise new meanes of iustification so they deuise vs a new religion argument 48 That the formes of confirmation and extreme vnction are new it appeareth by the decrées of the Trent councell and instruction of the Armenians fathered on the councell of Florence if any deny this he must shew where these words signo te signo crucis confirmo te chrismate salutis were receiued by any authority before and where the words and greasings of diuers parts of the body vsed in extreame vnction were established by the church Wherein to auoid cauilles I would haue Robert Parsons and his seditious brood of rebelles to marke that I deny not but that idle schoolemen might prate of such matters before but I say the same was not before those times confirmed by law nor generally receiued would he please to try his strength in demonstrating the contrary he should soone be forced to confesse that I say true argument 49 That spirituall gossips may not intermary and that such mariages being once contracted should be of no force is also a new doctrine flowing from the stinking sinke of popery argument 50 It is also new doctrine that man and wife
apostles did not commit all things necessary to saluation to writing cum ex scripturis arguuntur saith e Aduers hares lib. 3. c. 2. Ireney in accusationem conuertuntur scripturarum quasi non rectè habeant neque sint ex authoritate quia varie sunt dictae quia non possit ex his inueniri veritas ab his qui nesciant traditionem norrenim per literas traditam illam sed per vinam vocem ob quam causam Paulum dixisse sapientiam loquimur inter perfectos Tertullian saith it is a tricke of heretikes either to falsifie or by false interpretations to peruert scriptures alius manu scripturas saith f De praescript aduers haeres he alius sensu expositiones interuertit he saith againe that hereticks cannot stand if they be brought to try their cause by scriptures aufer haereticis saith g De resurr caernis he quae cumque ethnici sapiunt vt de scripturis solis quaestiones suas sistant stare non possunt in these points therefore these two fathers haue stricken the papists albeit generally they speake of hereticks for first h Bellar. de verb. Dei non scripto they deny that the scriptures containe doctrine sufficient to saluation or that we can learne all trueth necessary out of them without their traditions secondly they speake euill of scriptures as before hath bene shewed thirdly they say that scriptures receiue authority from the church fourthly they accuse them of vncertenty Turrian aduers Sadeelem lib. 1. doth call them Delphicum gladium and others call them a nose of waxe fiftly they allow no sence but such as the synagogue of Rome authorizeth sixtly either Sixtus Quintus or Clement the 8. hath corrupted the scriptures for both pretending to set our the olde latine translation the one is in diuers places contrary to the other finally they will not haue the scriptures to decide controuersies about matters of faith argument 42 i Lib. 8. Orig. c de haeres Isidore doth declare them to be heretikes that doe otherwise vndeâ—stand the scriptures then the meaning of the holie Ghost requireth quicunque saith he aliter scripturam sacram intelligit quam sensus spiritus sancti flagitat a quo conscripta est licèt de ecclesia non recesserit tamen haereticus potest appellari if then we list to reade the popes decretales or the writings of the popish faction we need not doubt but they are tresgrand heretikes hauing so notoriously peruerted the Scriptures and turned them to sences neuer intended by the holy Ghost as for example these words of the k Isai 1. prophet à planta pedis vsque ad verticem non est in eo sanitas which he spoke of the people of Israel being then most sinfull Clement the sixt in the chap. vnigenitus extr de poenit remiss doeth turne to our Sauiour Christ as if our Sauiour had béene vnsound from the foot to the head or that the prophet had ment that our Sauiour had shed all his blood that the pope might make sale of the frute of it at his pleasure God by his prophet l Hierem. 1. saith I haue appointed thee ouer nations and kingdomes ergo saith m C. vnam sanctam ext de maior obed Boniface the 8. if earthly princes goe out of the way they must be iudged by the pope Againe out of these words of the apostle the spirituall man iudgeth all things he n Ibidem o Ibid. collecteth that the pope hath no superior iudge thirdly because Christ saith to Peter put vp thy sword into the sheath he concludeth that both Peter and his successors ought to haue a temporall sword fourthly of these words ecce duo gladij hic p Ibid. he inferreth that the pope is to command and exercise both the swords The q Isai 8 28. prophets and r Rom. 9. 1. Pet. 2. apostles by the corner stone placed in the foundation of the church doe vnderstand Christ Iesus but Bellarmine in his preface prefixed before his bookes de potifice Rom. draweth these words to the pope and forceth them to serue to make him to be a corner stone and a foundation also of the church he will also haue these words super hanc Petram aedificabo ecclesiam meam to be ment of the pope these words of our Sauiour drinke yee all of this the papists expound in such sort as if Christ had said drinke not all of this the words of our Sauiour to Peter when he said pasce oues meas they appropriate to the pope that féedeth not as if none were to féed but the pope The apostle saith mariage is honorable among all men yet will they not allow that mariage is honourable among nunnes and monks and friers and masse priests and the rest of the Romish clergy where our Sauiour Christ saith scrutamini scripturas they say contrary search not the scriptures the apostle saith they are profitable they Å¿ Index libror. prohibit regul 4 say they are pernicious our sauiour saith that those doe in vaine worship him that teach doctrines of men these doe teach humane traditions and yet doubt not but that God is well pleased with them The spirit of God commandeth that praiers be made for princes and willeth euery Christian man to submit himselfe to the magistrate and to higher powers but the papists doe so expound these words as if it were lawfull for the pope to curse Gods annointed to excommunicate kings and emperors to massacre them if they can to raise rebellion against them It were infinite to reherse all the false interpretations of Scriptures deuised by papists beside that in this place it is not necessarie séeing by these few which we haue alledged already it may in part appeare that neuer any heretikes alledged Scriptures more peruersly nor more direct contrarie to the meaning of the holy Ghost then they argument 43 As the t Damascene de haeres Herodians gaue the name and honour of Christ to Herode so the papists doe giue the names and honour of Christ to the pope allowing these words of Bernard to Eugenius vnctione Christus es they cal him the foundation rocke of the church the head and spouse of the church the monarke of the church and Christes vicar generall u In epist dedic ante princip doctrin Stapleton doth call him supremum numen in terris some teach that he and Christ haue but one consistory betwéene them x Lib. Caerem others saie that all power is giuen to the pope in heauen and earth which words our Sauiour Matth. 28. speaketh of himselfe if then the Herodians deserue for honouring Herod with Christs titles to be reputed heretikes who can cleare the papists from the note of heresie that farre more impudently and wickedly giue Christs honour to the pope argument 44 y De haeres c. beicetae Damascene numbreth those
tormenta sunt quà m corona victoriae his meaning is that they cannot be martyrs that séeke the applause of the multitude for vain-glory die obstinate in their opinions if then the popes agents in England sought nothing more then their owne glory praise and the applause of the pope and cardinals and the simple people adhering vnto them it were but a simple imagination to suppose them to be martyrs Christian martyrs certes sought not their owne glory nor the applause of men nor did they solicite the inuasion of their countrey and domesticall tumults that they might reigne like yoong lords Eightly it was not the fashion of martyrs in ancient time to renounce their kings and soueraigne princes to refuse to acknowledge their authority for wel they knew that the apostle had taught them obedience not rebellion nor contumacious resisting against the princes power omnis anima saith k Rom. 13. he potestatibus sublimioribus subdita sit neither did the holie martyrs of Christs church set out most slanderous libels against men in authority or allow any such course finally we doe not read that euer any godly martyr did beare armes against lawfull princes or go about to depose them or murder them vpon bishops or other mens commandement whatsoeuer Hieremy he had more authority then hath the pope constitui te hodie super gentes saith l Hierem. 1. God vnto him that is I haue appointed thee ouer nations and he had power to pull vp to destroy yet we read not that he commanded any prince to be deposed or murdred but Campian and his consorts whom the papists notwithstanding celebrate repute martyrs did disclaime her Maiesties authority and adhered to the popes declaration as appeareth by their answers yet to be séene all priests also that come from Rome in their cases of conscience which they will not deny are taught to deny her Maiestie to bee their lawfull Queene Robert Parsons Campians fellow hath since his execution prooued a notorious libeller both the pretended martyrs themselues haue set out slanderous libels against their prince and the state and haue well liked of the slandrous and lying writings of Sanders Harpsfield Ribadineira Rishton Parsons Bristow Creswell others When the army of the Pope Spaniard was ready to come for England anno 1588. then was Parsons they say very busie in printing pope Sixtus his scandalous declaration against her Maiestie and Allens railing and scurrilous letters to the nobility and people of England and Ireland A m In an answere to a libell set out by Parsons friend of his also doth charge him that his finger was both in the making and dispersing that infamous libell and yet the pretended popish martyrs would neither mislike the authors nor these wicked libels nor any thing els that might worke disgrace either to her maiesty or the state Finally the earle of Northumberland and the two Nortons and diuers priests whom Bristow in his Motiues and Sanders in his books De visibili Monarchia and diuers others do celebrate for martyrs are in the Crowne office and publike records registred for men of a far diuers qualitie Among these certes the earle of Northumberland and the Nortons were principall actors in the rebellion anno 1569. and diuers of the rest were spotted with other treasons But percase it is a matter not vnusuall for the pope to put those in the Calender of martyrs whom publike executioners register in their books for rebels and traitors in which ranke it may be that Iames Clement that murdered king Henry the third of France and Ghineard the Iesuite that allowed that murder and was therefore executed and Chastell that assaulted Henry the fourth of France now reigning shall sometime or other be entred and be reputed as good saints as the best No martyrs of Christ Iesus did euer suppose it a thing lawfull to breake their others of allegeame to their princes vpon any excommunication or other warrant of popes or bishops n In Chronic. Auentin annal 7. Sigebertus Gemblacensis saith it is a pernitious heresie to beleeue that the pope can discharge subiects from the bond of an oth and from their allegeance but the popes martyrs or rather vnnaturall and churlish masâ—ifs did not only take themselues to be discharged from their allegeance and ioyned with forren enemies but also perswaded as many as they could to take armes against their prince and countrey In ancient records of ecclesiasticall stories we do not reade that any martyr of Christ Iesus did euer denie his name qualitie kindred and prince all together nor that they vsed equiuocations and dissembled their faith nor finally that they went apparelled like spadassins and ruffians but these pretended popish martyrs doe not only all this but also are resolued by Allen and Parsons that it is lawfull so to do The o Resolut quorundam casuum nationis Anglicanae c. 1. case being put vtrum sacerdos possit habitum mutare comam nutrire nomen patriam parentes negare they answer thus potest nec videtur in ea re dubium potest enim quis veritatem tacere vel dissimulare The same good fellowes determine also quod dissimulatio est licita that is that dissimulation is lawfull and afterwards they say it is pious to vse dissimulation for that it is lawfull to lay ambuscadoes for enemies so it appeareth they take all their countreymen that fauor the state for enemies and would take them in ambuscadoes if they could and this if we looke not to it they haue fully purposed and resolued as may appeare by their resolued cases Concerning the Queene they say shee is not lawfull the more they to blame that holde them for lawfull subiects Regina haeretica say p Ibidem they non est legitimè regina and againe non gerit se vt reginam sed exercet tyrannidem Finally the disciples of these traitors are taught to renounce their countrey and to giue no respect to their parents if they be not of the Romish religion It was not the fashion of Christian martyrs in times past to vse machiauelian tricks nor to equiuocate in places of iudgment nor to forswere themselues being examined and interrogated by their superiors but the schoolemasters of our popish priests and the popes calues and designed popish mastifs doe enforme them that they may doe both without any scruple of conscience sciant say q Ibidem c. 3. cas 3. they se vti posse aequiuocationibus iurare sine peccato Now by aequiuocations they meane promises and othes made not according to common and literall meaning nor according to the vnderstanding of the iudge but according to a certaine hidden meaning of the party and by swearing they vnderstand false forswearing according to our common vnderstanding they r Ibidem teach also that a priest is no more to regard an oth to the Queenes officers then if he should sweare to pirates
decreeth that due honour is to be giuen to Images but not so as that wee are to put trust in them as the Gentiles did sometimes But what if the Papists regarde not the decree of this absurd conuenticle And what if the Papists doe more trust in the Image of the Ladie of Loreto then the Gentiles did in the Images of Aesculapius or Mercurie Wist not Owliglasse then confesse that his consortes doe put some trust in these Images But that is apparent for they beleeue shee is able to doe more then euer the Gentiles beleeued that Aesculapsus or Mercurie was able to doe Furthermore the Gentiles did excuse themselues that they did not worship their Images mateâ—ially but rather the persons represented by their Images as appeareth by Lactantius li. 2. ca. 2. and Augustine in Psal 11â— and doth not this selfe same excuse serue the Papists likewise It is apparent by all their writings and Bellarmine and Gregorie de Valentia haue no better defence for this their Idolatrie in their treatises of the worship of Images That the Papists do pray vnto Saints and offer their praiers before their Images it cannot be denied Bellarmine calleth Saints Deos per participationem Lib. 3. de cult sanct c. 9. Votum saith he non conuenit sanctis nisi quatenus sunt dij per participationem That is vowes are not conueniently made to Saints but as they are gods by participation I trust therefore hereafter Owlyglasse will not charge me with desperate vntruth in this point nor vrge me to exhibit proofes for the more I bring the more shame will fall vpon his face In the meane while I would haue the Papists to obserue for their learning that Owlyglasses metaphores are drawne either from gamesters as here Page 20. 21. where he talketh of playing at barestake and laying downe sufficient pawnes or from women Page 6. as where hee talketh of more towe to our Rockes Which sheweth that he is a better gamester then a disputer and is as much conuersant in womens closets as in his study Wherefore if Recusants be wise they will take better heede hereafter howe such compagnions come neare their houses that are so well acquainted with their wiues rockes and frockes to say no more Sect. VI. That the Popes decretales before Gregorie the 7. his time had no force of lawe THe sixt exception which Owlyglasse taketh against me p. 22. is for that I say that before Hildebrands time which otherwise is called Gregorie the seuenth the Popes decretales had no force of lawe This saith Owlyglasse is vntruth And he prooueth it by a certaine decree of Pope Hilarie that liued long before Gregorie the seuenth who threatned all with danger of their state that should violate either diuine lawes or the decrees of the Apostolike see and by a constitution of Gelasius c. sancta Romana dist 15. where he determineth that the Popes decretales are with reuerence to be receiued But his proofes are too weake to conuince me of vntruth For first neither of these authorities are authenticall seeing it is not likely that Hilarie would match the Popes decretales with Gods lawes nor the Church of Rome neglect Gelasius his decree concerning apocryphal writings if his authoritie were so great as is pretended Secondly albeit Hilarie threaten yet it appeareth not that his threats were regarded Thirdly it is one thing to accept mens letters with reuerence and another thing to accept them as lawes Fourthly it is a ridiculous thing to require men to beleeue the Popes in their own cause Fiftly lawes are not enacted by letters nor recorded in scrowes but solemnly established by publike seales and monuments that giue them credite which Owlyglasse cannot shew to haue beene practised in Hilaries or Gelasius his decretales Finally the state of the Church was not such then as that the Popes could command or binde all Churches by their letters That therefore which he saith is nothing But I doe alleadge the testimonie of the Records of the church of Rome which containe no ancienter decretales then those of Gregorie the seuenth as appeareth by the book of Bulles called Bullarium Secondly Bellarmine that is a man of greater knowledge then Owlyglasse doth faile where hee goeth about to prooue that the Popes had power alwaies to make lawes For his records lib. 2. de pontif Rom. c. 19. are weake and all of them refuted in my answere to him Cod de sum Trin. fid Cath. de episc audient acta concil Finally it is euident that for diuers hundred yeares Emperors and councels made lawes and not the Popes and that this course continued vntill such time as Popes by suppressing the authoritie of both preuailed and vntill the power of Antichrist began to shew it selfe in Gregorie the seuenth In this point therefore Owlyglasse sheweth himselfe ignorant of the storie of the Church and not onely vagrant from his purpose Sect. VII That the fasts of the synagogue of Rome their vsual formes were not established by the ancient Church IN the seuenth article of his supposed vntruthes because Owlyglasse could not otherwise fasten the lie vpon me conueniently hee doth curtall my words with an c. and mangleth my sentence applying that to one particular which I direct to diuers matters I say that if we seeke all antiquitie we shall not finde where the church of Christ hath commanded vs to keepe this Popes day and that Popes day and to abstaine froÌ„ worke on S. Francis and S. Dominicks and other canonized Friers daies or where the same hath enioyned Christians to heare masse or to fast lent and embre daies vigils of Saints other tides according to the fashion of the Church of Rome But our aduersarie doth vnhandsomely place my wordes thus as if I had said that if we seeke all antiquitie we shall not finde where the church of Christ hath enioyned Christians to fast lent and embre daies and vigils of Saints c. But if he had done me right he should haue added these wordes and other tides according to the fashion of the Church of Rome Which if he had done my wordes would haue giuen him no occasion of cauill For then neither out of the 50. canon of the councell of Laodicea nor out of the 63. canon of the fourth councell of Carthage nor Hieroms epistle to Marcella nor S. Augustines sermon de tempore nor Leo nor Epiphanius his wordes nor any other authoritie by him alleadged could he haue brought any thing to contradict my assertion neither doth master Willets confession any whit relieue him The Councell of Laodicea doth not establish the fast of lent nor saith any thing of choyce of meates or the manner of fasting but would that men should fast vpon thursday before Easter Which argueth that before that time that day was not necessarily fasted Besides that the Councell hath nothing concerning embre daies or fasts on vigils of Saints and therefore short of my aduersaries purpose Finally
a spiritu sancto dictatas c. pari pietatis affectu ac reuerentia suscipit ac veneratur scilicet haec synodus and afterward they pronounce alâ— cursed Lib. de verbo Dei that shall conteÌ„ne the sayd traditions Bellarmine also and the rest of his consorts teach that there is one word of God written and another vnwritten and that both are of equall authority But it is playne falsity to forge any part of a testameÌ„t Galat. 3. or to interline it or to adde to it hominis testamentuÌ„ saith the Apostle nemo spernit aut super ordinat that is no man addeth to a testament or taketh on him to superordinate or set downe more then is declared by the testators will And he signifieth that it is much more odious to adde to Gods testament and as it were with pretended nuncupatiue additions to corrupt Gods writen will and testament Qui testamentum falsum scripserit signauerit recitauerit dolo malo saith Paulus L. qui testameÌ„tum ad L. Cornel de falsis cuiusue dolo malo id factum erit legis corneliae de falsis poena damnatur Againe si quis legatum sibi ascripserit saith Africanus tenetur poena legis corneliae So if the Romish Church haue added to Gods eternall testameÌ„t any traditions vpon the credit of the church L. siquis legatum ff ad L. cornel de falsis and made them parte of Gods testament or meane to receiue benefit or as it were a legacie or authoritie by any thing therein contained the same is guilty of falsification falsification 5 Fiftly the Romish Church hath committed falshood by making the old latin translation authenticall which differeth in many poynts from the originall bookes of the old and new testament Statuit declarat saith the conuenticle of Trent speaking of it selfe vt haec ipsa vetus vulgataeditio quae longo tempore tot seculorum vsu in ipsa ecclesia probata est Sess 4. in pub licis lectionibus disputationibus praedicationibus expositionibus pro authentica habeatur Now that this translation doth differ from the originall bookes it cannot bée denyed For that by collation of both is apparent Beside that it is proued by the testimony of Isidorus Clarius in his preface to his translation of the Bible of Erasmus and diuers other learned men and sometime confessed by the aduersaries theÌ„selues that this is falshood it is proued for that to exhibit a false copie of a testament is falsity It is also a notorious absurdity to preferre a translation or a copy before the originall falsification 6 Sixtly it is falsity to adde to the rule of faith or canon of scriptures For if a man may not add to the rules and lawes of men but he shall falle within the danger of the law cornelia de falsis much lesse may a man adde to the rule of faith and canon of scripture Concil Trid. Sess 4. but he shall bee condemned for falsification But the Church of Rome hath in two sorts added to the rule of faith first making the bookes of Tobias Iudith Ecclesiasticus Wisedome the Machabees and others by the councell of Laodicea and Hierome and other auncient Fathers excluded out of the canon canonicall and next by making the Popes determinations and vnwritten traditions the rule of faith as is proued by Stapletons discourse de doctrinalibus principijs and other treatises of the Romanistes concerning that argument Neither hath the Romish Synagogue any thing to alleadge in excuse of her falsitie but that such bookes haue sometime béene accompted canonicall by the councell of Carthage Can. 47. and S. Augustine and next that traditions haue béene much stood vpon by the auncient Fathers But the third councell of Carthage and S. Augustine speake onely of the bookes of the Bible that were publikely read and of the canon as it prescribed a rule for the reading of bookes and not otherwise and by tradition they meane no other doctrine then that which is contained in holy scriptures and gathered out of them falsification 7 7. Either hath Sixtus Quintus or Clement the 8. egregiously falsified the holy scriptures For both of them hauing taken vpon them to set out the same according to the olde latin translation we finde in diuers places either manifest contradictions or at the least notorious differences betwixt them As for example Gen. 4. the Clementine edition hath in foribus pettatum aderit In Sixtus Quintus his edition set out at Louain peccatum tuum aderit Gen. 5. v. 3. Clement readeth genuit ad imaginem similitudinem suam Sixtus hath genuit filium ad imaginem Contrariwise Genes 1.27 Clement readeth creauit deus hominem ad imaginem suam ad imaginem dei creauit illum and Sixtus hath creauit deus hominem ad imaginem similitudinem suam ad imaginem dei c. Genes 9. Clement readeth de manu viri fratris eius requiram Sixtus hath onely de manu fratris eius requiram Exod. 16. Clement readeth cur eduxistis nos in desertum istud Sixtus contrariwise readeth cur induxistis Exod. 23. Clement readeth victimae meae and Sixtus victimae tuae Leuit. 27. Clement readeth iuxta aestimationem tuam Sixtus iuxta aestimationem suam and it the 28. verse of the same chapter Clement readeth non vendetur and Sixtus non veniet Deut. 24. Clement readeth animam opposuit tibi Sixtus apposuit tibi Deut. 29.19 Clement readeth absumat ebria sitientem Sixtus readeth assumat ebria sitientem Iosue 11.19 Clement readeth non fuit ciuitas quae se traderet and Sixtus quite contrarie quae se non traderet 2. Reg. 6. v. 13. These words that are found in Sixtus his edition dixitque Dauid ibo reducam arcam cum benedictione in domum meam are not found in Clements bible 2. Reg. c. 15.23 Clement readeth contra viam quae respicit ad desertum Sixtus readeth contra viam oliuae 2. Reg. 16.1 Clement hath vtre vini Sixtus readeth duobus vtribus 3. Reg. 7.9 Clement hath extrinsecus vsque Sixtus intrinsecus vsque 1. Paralip 8. v. vlt. Clement readeth vsque ad centum quinquaginta omnes Sixtus readeth ad centum quinquaginta millia lib. 1. Ezrae c. 2. v. 66. Clement readeth septingenti triginta sex Sixtus sexcenti triginta sex Sapientiae c. 2.11 Clement hath sit fortitudo lex iustitiae nostrae Sixtus readeth lex iniustitiae Eccles 8.8 Clement readeth in gâ—udium nolumus venire Sixtus readeth volumus venire c. 21. v. 15. Clement readeth est autem sapientia Sixtus hath est autem insipientia Iohn 6.65 Clement readeth qui essent non credentes Sixtus readeth qui essent credentes Heb. c. 5.11 Clement readeth grandis sermo ininterpretabilis Sixtus readeth grandis sermo interpretabilis Infinit repugnances also there are more betwixt these editions which who so list to sée let him peruse M. Th. Iames his painefull treatise intituled Bellum papale wherein he hath
alleadging the testimony of Anselme Deusdedit Leo nonus Petrus Damianus and such other forged deuises For first it is intituled Palea which argueth that it was thrust into Gratian and was for credit as light as chaffe Secondly this donation séemeth to be translated out of the legend of Syluester Thirdly all stories report contrary to this donation that Constantine was baptized at Nicomedia a little before his death Constantinus Nicomediae baptizatus est saith Theodoret paulò ante mortem Lib. hist 1. c. 32. distulerat enim vsque ad illud tempus in Iordane stuuio hoc promereri desiderans The same is also confirmed by the testimony of Eusebius Hierome Ruffin Socrates Sozomen and others But this donation doth signifie that he was baptized by Siluester and as it is in Siluesters legend cured of a leprosie and that before the warres with Licinius and Maximinus 4. This donation was granted as is sayd in the beginning of Constantines reigne But that cannot be true séeing it mentioneth ConstaÌ„tinople that was not so named nor founded by Constantine vntill long after In the Nicâ—ne councell Alexander was called episcopus Bizantij and Sozomen testifieth that Constantinople was founded in the height of Constantines prosperite 5. This donation preferring the bishop of Rome before the other patriarkes is playnly repugnant to the counsell of Nice that maketh all the patriarkes aequal 6. The bishop of Rome neuer enioyed any such prerogatiues as are giuen him by this counterfeâ—t grante either in Gréece or other places 7. He is called Vniuersalis episcopus by that grante yet did Gregorie the first refuse that title long after this time 8. The Popes now weare a triple crowne yet Siluester would not as this donation pretendeth weare an imperiall crowne 9. No authenticall history maketh mention of this great donation 10 Nay contrarywise histories relate that Constantines sonnes and successors did long after inioy those things which are in the gift preteÌ„ded to be deliuered to Siluester 11. Neuer were Constantine and Gallicanus consulls together Finally the rude and rascall stile and the circumstances of this grante nothing fitting Constantines time nor person nor yet the person of Siluester that yet scarce was secured from persecution doe playnly declare the same to be forged falsification 21 The constitution also of Ludouicus mentioned dist 63. c. ego Ludouicus Is most grosly forged For first the same contradicteth the donation of Constantine For what néeded this grant or donation if Constantine had giuen the same and much more before Againe if the Popes of Rome had béene in possession of this right the french that were greate benefactors to that see Theodiric a Niem Langius would neuer haue disturbed them 2. histories teach that vntill Boniface the 9. his time the popes were neuer possessed of the temporalties of Rome 3. there are diuers copyes extant of this grant as may appeare by Gratian and volaterran Geograph lib. 3. Which doe contradict one another But writinges repugnant one to another L. scripturae Cod. de fid instrument and contayning manifest contradictions deserue no credit Scripturae diuersae say lawyers fidem sibi iniuicem dero gantes nihil habere firmitatis possunt Neither can two contrary propositions be taken for true as lawyers hold in l. si is qui. § vtrum ff de rebus dub l. vbi pugnantia ff de regulis iuris 4. The Romanistes neuer did chuse the pope according to this grant nor did popes of late time grant that emperors had any authority to giue a forme for the election of the Pope Finally the rude and barbarous stile and termes of the grant and all histories that write of the gouerment of Rome about the time of this Ludouike do proue it to be conterfect falsification 22 The Popes also and their agents haue conterfected two certaine epistles vnder the names of Iustinian and Iohn bishop Rome which are now thrust into the code C. de sum trinit of fid Cath. s inter claras And are commonly alleged for the Popes authority and iurisdiction as appeareth by the disputes of Bellarmine and the fabulous narrations of Caesar Baronius the forgery is detected First by ancient manuscript bookes where these two epistles are not to be found as Alciat testifieth parerg lib. 5. c. 23. Secondly these epistles are repugnaÌ„t to the law next precedent For here the emperor doth signifie that he did then pubish this confession first L. cognoscere Cod. de summa Trinit fid Cath and sent it to Iohn bishop of Rome to be allowed or dissallowed wher-by the law precedent and law beginning cum saluatorem in the same title it is manifest that he had published the same a yeare before and sent it to Epiphanius bishop of Constantiople and to other Churches 3. Ado of Vienna in his chronicle and Platina in the life of Boniface the 3. testifie that the bishop of Rome was not called head of the Church before Phocas his time 4. the law decernimus C. de sancros ecclesijs and law Constantinopolitana in the same title doth giue that that to the bishop of Constantinople that is héere claymed by the bishop of Rome 5. Here the emperor promiseth to do nothing in causes ecclesiastical before he had made the bishop of RoÌ„e acquainted withall but that is refuted by the lawes called nouellae nu 6. 11. 123. concerning the creation and ordination of bishops the number of patriarkes archbisshops their iurisdictions and priuiledges and likewise by the nouel constitutions 3.5.16.58.133 137. al which concern mere ecclesiasticall causes Finally the letter being written in Gréeke to a Romayne bishop from a Romayne Emperor and translated after a most barbarous fashion doth playnly declare the same to be forged falsification 23 In the register of of Alexander the third vnder the colour of some counterfect grantes challenge is made by the popes to the crowne and souereinty of England it behooueth vs therfore to looke vnto the fingers of these impostors and falsaries that by one tricke of forgery are wonte to vsurpe a whole kingdome nouit prudentia tua saith Alexander the third Anglorum regnum ex quo Christi nomen ibi glorificatum est sub apostolorum principis manu et tutela extitisse his meaning is if he durst vtter it that the souerein dominion ouer England belongeth to the pope Whosoeuer list to read ouer Augustine Steuchus the popes bibliothecary or rather babling falsary shal find diuers counterfect instruments of the saÌ„e nature wherby the popes clayme the kingdomes of Croatia Aragon Dalmatia Denmarke Spayne Hungary Poland Russia yea and the empire of Rome to belong to their sea So gaynful hath the craft of forgery beene to that sée And so shamelesse are the popes agents in their forgeryes falsification 24 Most impudenly they make the Emperor Otho to sweare fealty to Iohn the 12. or as some recken the 13. dist 63. c. tibi domino A matter so against reason forged as
is now an infant or that he hath communicated his gouerment with his mother Thirdly neither doth Peter nor any other Disciple of Christ teach or maintaine the Romish doctrine concerning the worshippe of our Lady and the Popes authority All these figures therefore are lying and false figures falsification 7 Sixtus quintus in his decretall epistle profired before Baronious his bookes saith that he hath faithfully and diligentlye reported the stories of the Church and deliuered the true fountaines of apostolicall traditions speaking of his booke he calleth it opus fideliter scriptuÌ„ and not only reporteth so of his bookes that already were published but of those that yet he had not séene prophesiyng belike of Caesar Baronius his future workes perfections and exploytes speaking of his diligence in describing of Romish traditions he saith that in his bookes of Annales apostolicarum traditionum purissimi fontes aperiuntur But this is a notorious and large vntruth for not only his traditioÌ„s are fabulous but his discourse most vaine and false being grounded for the most part vpon lying legendes counterfect sermons and orations set out vnder the names of fathers lewd authors and such as Simeon Metaphrastes Anastasius Gratian Iuo Theodorus Studites certein bookes that neuer yet sawe light and Baronius allowing this Epistle of Sixtus must néedes proue himselfe a lyar falsification 8 The yeare and precise time of Christs natiuity being the ground of all his worke it must néedes follow that if he faile in that then that his whole booke is nothing but a packe of lies That the whole worke is layed vpon that point himselfe confesseth haec basis quaedam ac fundamentum annalium esto saith he Apparaâ—us ad annales eclesiast But that he hath erred in that point it is very probable Epiphanius in panario haeres 51. saith that our Sauiour was borne Augustus and Siluanus being consuls Seuerus hist lib. 2. saith hee was borne when Sabinus and Ruffinus were consuls why then should we rather beléeue Cassiodorus whoÌ„e Baronius followeth then the other two But if this were not erroneous yet in the supputation of yeares continually he erreth reducing matters rather to the false tradition of the Romish Breuiaries and other rituall bookes then to the truth falsification 9 This sentence which he placeth in the front of his booke in petra exaltauit me nunc exaltauit caput meum super inimi cos meos he doth falsely apply to the Romish church contrary to the meaning of the Prophet Psal 26. For he speaketh of himselfe Beside that he saith abscondit me in tabernaculo suoâ— in die malorum protexit me in abscondito tabernaculi sui that is he hath hidden me in his tabernacle and in the dayes of my trouble hath protected me in the secret place of his tabernacle But the Romanistes will not graunt that the Church of Rome is a congregation hidden or that God doth place the same in the secret place of his tabernacle Furthermore that which the prophet speaketh of himselfe cannot by any meanes be applyed to the Pope or Romish Church for it is not God that hath aduanced the Pope to this height of pride nor doe those heresies which the Church of Rome maynteineth nor those massacres and impostures which shée worketh proceede from god Finally God shall destroy antichrist with the breath of his mouth and shall not exalt him nor suffer him long to be thus exalted falsification 10 In his epistle to Sixtus quintus he giueth the title of Vniuersal or Catholike to the Romish Church and doubteth not to affirme the traditions of the Romish Church to be holy and auncient pro sacrarum traditionum antiquitate saith he ac saÌ„ctae Romanae catholicae ecclesiae potestate but of the prophanenesse and nouelty of the Romish traditions I haue spoken already both in my challenge and in my bookes de missa and other treatises against Bellarmine and I doubt not but thereby euery man may conuince him of lying both concerning the holinesse and also the antiquitie of Romish traditions To affirme that the Romish church is catholike concerning faith vniuersally taught I haue declared in my challenge to be most false to affirme that the Romish Church is the vniuersall and catholike Church in regard of time and place is not only most false but also most absurd for were the Church of Rome the true church as it was sometime yet as wel may we call London all england as the Romish Church the catholike Church falsification 11 In the same epistle most impudently he applyeth these words of Iacob Genes 27. surge sede comede de venatione mea vt benedicat mihi anima tua to himselfe as if he had béene a hunting about Rome and brought Sixtus quintus a goate or some like venaison and as if Sixtus quintus were a prophet like to Iacob And to fitte the words to his purpose he addeth to the text the word Pater and taketh away the word sede and saith surge pater comede de venatione mea vt benedicat mihi anima tua Which is a false and leud kinde of abusing of scriptures falsification 12 Concerning the visible monarchy of the Pope he telleth if not a visible yet a very palpable lye In praefat Catholicae ecclesiae visibilem monarchiam saith he à Christo domino institutam super Petrum fundatam ac eius legitimos verosque successores romanos nimirum pontifices inuiolatè conseruatam c. demonstrabimus But if Christ had apointed any such visible monarchy it is strange that neither the Apostles nor first church of christians could euer sée it Againe it is absurd to thinke that generall councels would haue made lawes if there had béene a generall monarke apoynted ouer them Thirdly if Peter had béene a monarke yet it is absurde to say that the visible monarchy is founded vpon him For no man saith that the kingdoÌ„e is founded vpon the King neither is it probable the foundation being inuisible that the building should bée visible Finally this being a ground of his legendicall fables that the bishops of Rome succeeded Peter in the visible monarchy of the church it must néedes follow if this ground faile him the cardinall lyeth in euery page of his annales and as often as he talketh of this matter But that neither Peter was constituted monarke of the church nor the bishops of Rome haue succeeded in any such phantasticall monarchy I haue at large proued in my booke de pontifice Rom. set out against Bellarmine some fowre or or fiue yeares sence falsification 13 Out of Clement lib. strom 6. most simply and falsely he affirmeth Apparat. p. 17. Cod. Antuerp that as the Iewes knew God by the prophets so God did separat from the commoÌ„ multitude of the Gentiles the most excellent of the philosophers and made them capable of Gods beneficence He alledgeth also an apocryphal text out of Paule and seemeth to affirme that some Gentiles did knowe Christ