pretence doe reiect the old translation or vse any interpretation contrary to the Romish Churches meaning they condemne Stapleton in his booke intituled Principia doctrinalia doth deliuer vnto vs seuen grounds or principles of his religion the first is the Church the second the Pope the third the means vsed by the Pope in iudgement the fourth the Popes infallibility in iudgement the fifth his power in taxing the canon of Scriptures the sixth his certaine interpretation of Scriptures the seuenth his power in deliuering doctrine not written these I say are his grounds and principles absurdly deuised confusedly disposed and ridiculously propounded as God willing shall be shewed otherwhere now it is sufficient to declare that whatsoeuer he bableth elsewhere of scriptures councels fathers yet heere they are all suppressed in this diuision or at the least concealed vnder the name of the Church or Pope which in his preface to Gregory the 13. hee calleth supremum numen in terris that is the supreme God of the world and who to him is all in all likewise in his preface to his relection of doctrinall principles hee seemeth directly to exclude the scriptures Christianae religionis fundamentum habemus saith he ab ipsis literis apostolicis euangelicis uliud that is we haue another foundation of Christian religion diuers from the writings of the Apostles Prophets if he exclude not scriptures yet he admitteth them no otherwise than according to the interpretation of the Pope and his complices nay without the Popes declaration he doth tediouslie discourse that Christians are not to receiue the canon of scriptures The decretale epistles of the Pope no doubt they admit for the foundation of their faith for in the rubricke of their decrees c. in canonicis dist 19. they doe determine that the Popes decretales are to bee numbred among canonicall scriptures inter canonicas scripturas say they decretales epistolae connumerantur likewise Gelasius c. sancta Romana dist 15. defineth that the Popes decretale epistles are to bee receiued with veneration In the same decretale Gelasius authoriseth the Romane martyrologe or legends of martyrs neither can Kellison or his kettle companions deny this to be one of the grounds of his rammish I would say Romish religion seeing these martyrologes and legendes conteine diuers traditions which the conuenticle of Trent will haue all Papistes to receiue with equall affection to scriptures Canus lib. 1. loc theolog c. 1. assigneth tenne places out of which he saith diuines are to draw arguments the first is the authority of scriptures the second the authority of traditions not written the third is the authority of the catholike church the fourth the authority of councels the fifth the authority of the church of Rome where wee are to note that more honestly than his companions hee maketh the church of Rome to differ from the Catholike church the sixth is the authority of ancient fathers the seuenth the authority of Romish schoole doctors the eighth naturall reason the ninth the authority of Philosophers the tenth the authority of writers of stories so wee see how hee buildeth his faith vpon men as well as vpon God and matcheth traditions not written with the most diuine writings of the Prophets and Apostles and conioyneth the authority of councels and fathers nay of schoolemen and Philosophers with the testimony of holy scriptures framing to vs rather an humane then a diuine foundation of Christian faith Martin Perez a plaine dealing Papist knowing that all those points of doctrine which are in controuersie betwixt his fellowes and vs are grounded rather vpon tradition then scripture doth entitle his whole discourse of these matters de traditionibus that is a discourse of traditions Finally Bellarmine lib. 2. de Pontif. Rom. cap. 31. doth call the Pope the foundation of the building of the church Fundamentum aedisicij ecclesiae and in his preface before his bookes de pontisice Rom. he saith that the seat of Peter or the Popes chaire is the approued stone the corner and pretious stone placed in the soundation of which the Prophet I say speaketh c. 8. and 28. and with him concurreth Sanders in his booke of the Rocke of the church Stapleton also declareth the matter most plainely in praefat in relect princip doctr where he saith that the foundation of the knowledge of Christian religion is necessarily placed in the authority of the Pope teaching vs in whom he saith he heareth God speaking to vs. his wordes are in hac docentis hominis authoritate he speaketh of the Pope in qua deum loquentem audimus religionis nostrae cognoscenda fundamentum necessariò pom credimus and this others must necessarily also hold for they hold him to be the supreme interpreter of scriptures and an infallible Iudge of all controuersies of religion and a law-giuer to our consciences binding all mens consciences by his lawes which is the common opinion as Bellarmine lib. 4. de Pontifice Rom. c. 16. saith of all casuistes a pitifull case therefore it is wherein the Papistes stand whose consciences are chained with so many bondes This then being found in the suruey of the grounds of Popish religion let vs also consider what conclusions may be hence inferred that we may as well suruey the conclusions as the premisses First it followeth that these grounds being blasphemous both in regard of the spirit of God which is the enditer and author of holy scriptures and also in regard of Christ Iesus the foundation of the church and finisher of our saith the doctrine and religion of Popery cannot be cleere of blasphemie for to match Popish decretales with holy scriptures and the Popes determination with Gods law is derogatory to Gods holy spirit and a plaine disparagement to Gods holy law likewise it is blasphemous to accuse the holy scriptures of insufficiencie and imperfection and to attribute more certaintie and perspicuitie to the decretales of the Pope then to the lawes of God it is also blasphemous either to remoue Christ out of the foundation of the church or at the least to ioyne the Pope with him in the foundation and that as a more necessary foundation for the knowledge of Christian religion as Stapleton saith the same also is directly contrary to the words of the Apostle 1. Cor. 3. Ephes 2. and of S. Iames. c. 4. in the first of which places we finde that no other foundation can be layd of the church but Christ Iesus in the 2. we reade that the Church is founded vpon the Apostles and Prophets Iesus Christ being the cheefe corner stone in the 3. we vnderstand that there is only one Law-giuer and Iudge which is able to saue and destroy it is finally very impious and blasphemous to assirme that the Pope is a more certaine and superiour Iudge then God himselfe speaking to vs in scriptures or then the Apostles and Prophets that were ledde into all truth by the spirit of God of other blasphemies of Popery
massacres and cruell executions done by the Papistes of late yeeres vpon the Saints of God haue proceeded from no other fountaine then from the malice of the diuel for he was a murderer from the beginning and Apocalyps 12. we read that the great red dragon that is the diuel persecuted the woman which was a figure of the church of God and caused her to flie into the wildernesse from the same fountaine also doe issue all the forgeries lies and calumniations of Papists whereby they haue gone about to suppresse the truth for the diuell is the father of lies and from their father the diuel the lying friers and Masse-priests haue learned their lying deuises who then is of God must needs hate this religion that is partly inuented and partly mainteined by the diuell CHAP. XXXIII That Papists can haue no assurance of the truth of their religion OF the trueth of our Christian faith we are assured for the articles thereof were deliuered by Christ taught by the Apostles and Prophets conteined in Scriptures and confessed by the catholicke church of all times but it is not so with Popery for neither did Christ deliuer it nor the Apostles and Prophets teach it nor is the same conteined in Scriptures or confessed by the catholike church of all times but dependeth partly vpon traditions not written and partly vpon the Popes determinations and partly vpon the opinions of schoole-men and canonistes and the monkes and friers now what assurance I pray you can any Papist haue of these doctrines First no man yet could euer tell what these traditions are which the Priests of Trent would make equall to Scriptures Bellarmine lib. 4. de verb. dei talketh at randon but he dare not come to particulars nor directly expresse them Secondly they dare not define where these traditions are to be found if they say in the decretales then all future traditions are cut off and former traditions founded on the Popes opinions if they say in the legends their traditions will prooue lies and fooleries for such are the legends if they tell vs of the pure fountaines of traditions of Caesar Baronius as Pope Sixtus the fift doth they will be laughed at that were not auised of their groundes before the time of this babling and confused Cardinal Thirdly they cannot shew why some traditions should be obserued and others not but if traditions were to be receined with equall affection to holy Scriptures then might none be abolished As for the determinations of Popes they can alledge no reason why they should be true if they bring the wordes of Christ to Peter they concerne them nothing that are so vnlike to Peter if they bring Christs promises to his church they concerne them much lesse for they are rather enemies then members of the church but were they members yet what man is priuiledged so that he cannot erre but those which for writing of holy Scriptures were led into all truth by the holy Ghost which is the spirit of truth Finally there is such contention betwixt the schoolemen and canonists and such diuersity of opinions among the seuerall Doctors of both the sides that it is bard to say whether any of them teacheth truly and most certaine that many of them teach falsely nay scarce any point of doctrine is deliuered by schoolemen wherein they dissent not one from another Now if they say their faith is founded not only vpon the Popes determinations and Apostolike traditions but also vpon holy scriptures yet holding as they doe this shall not any whit releeue them For first they cannot assure themselues that the Latine vulgar translation of the Bible is more true then the originall text in Hebrew and Greeke for all the fathers with one consent preferre the original fountaines before all versions Secondly they must needes stand in doubt which is the old Latine vulgar translation for if they allow that which was set out by Clement the 8. then cannot they allow of that which was set out by Sixtus Quintus the one so much differing from the other nor if they approue this can they follow that Thirdly they doe not beleeue the scriptures because God speaketh in them nor the traditions because they are Gods worde as they hold but because the church doth tell vs which are canonicall scriptures and consigneth them vnto vs and doth further deliuer vnto vs these traditions not written for this is Stapletons opinion in his bookes de doctrinalibus princip and authorit ecclesiast defens and is confessed of most Papists but if the authoritie of scriptures and traditions in respect of vs doth so depend vpon the church that no man can be assured of either without the authority of the Church then doth the faith of Papists rest vpon the Pope who as they say is chiefe gouernor of the church the which will bring the Papists to great vncertainty for who is so mad as to beleeue that a blind Pope can well iudge of colours or so senselesse as not to beleeue Gods word without the Popes warrant Fourthly they receiue not the articles of the faith because they are contained in scriptures but because they are deliuered vnto vs by the Pope Thomas Aquinas 2.2.9.1 art 10. saith that the ordring of matters of faith and the publication of the articles of the Creed belongeth to the pope that Athanasius his Creed was receiued because it was allowed by the Pope and this by others is deliuered in more grosse termes Stapleton in his doctrinall principles saith that the last resolution of matters of faith is in the Popes desinitiue sentence and Bellarmine lib. 3. de verb. dei c. 4. goeth about to shew that the Pope is the supreme iudge to whom the interpretation of scriptures and last resolution of all controuersies of religion is to bee referred But the papists can neither assure thomselues that he that sitteth at Rome is true Pope and S. Peters true successor nor that his determinations are certeine or true That the Pope is S. Peters true successor it will be hard to proue considering that he preacheth not as S. Peter did nor S. Peter weare a triple crowne and command temporall Princes as he doth it is very hard also to know whether he bee true Pope or no after the common vnderstanding of Papists for vnlesse he bee baptized and truly ordred and chosen he is no true Pope but it is hard to know whether he were baptized which dependeth vpon the Priests intention which is vncerteine and hidden it is also more hard to vnderstand whether he were truly ordred or not for if he were not baptized then is he not capable of Priest-hood as Innocentius saith c. ventens de presbytero non baptizato and if he that ordred him had no intention to doe it then receiued he no orders lastly it is a matter most difficult to know whether the Pope was rightly chosen or else by Simony or violence or other meanes intruded so it is alwaies most
syncerely than they albeit we detest and renounce all Popery but all those errors and corruptions in doctrine both concerning faith and manners which the synagogue of Rome her louers by colour of the Popes authority and by his perswasion and enforcement from time to time baue receiued professed and taught either contrary to the doctrine institution of Christ and his Apostles or else aboue the same and aboue the faith of the ancient primitiue church Neither doe wee otherwise single Popery from Christian religion than the ancient Catholickes did distinguish Arianisme Macedonianisme Nestorianisme Eutychianisme Pelagianisme and other heresies from the true faith for although the Arians Macedonians Nestorians Eutychians Pelagians and other heretickes did hold in termes the articles of the faith yet for that the first denied the diuinity of the sonne of God the second the diuinity of the holie ghost the third the vnion of the two natures in the person of Christ the fourth the verity of Christes humane nature the fift the necessitie of Gods grace and added diuers nouelties to the ancient faith they were reputed heretickes and by their heresies ancient Christians vnderstood not any point of Christian faith but their singuler opinions which they maintained obstinately against the faith The Apostles in the Primitiue Church did teach that doctrine which they had receiued from Christ Iesus and deliuered the same to their successours and they to others the first Christians likewise receiued the same pure and without corruption but as the enuious man while the men of the house slept sowed tares among good corne as wee read Matth. 13. so false Apostles and heretickes from time to time haue gone about with their cockle and tares to corrupt the syncere doctrine of the faith abusing the negligence of true teachers to their owne aduantage but yet none more cunningly and fraudulently than the Popes of Rome and their complices for other heretickes were soone espied by their opposition to the doctrine of the Apostles and Prophets Christs true Church timely bewraying themselues but these vnder the titles of Apostolicke men and Catholickes haue corrupted the Apostolicke and Catholicke faith and vnder the name and title of the Church haue vndermined the foundations and doctrine of the Church and vnder their sheepes clothing haue couered their rauening and wooluish natures and so haue they lurked many yeeres mingling their traditions and inuentions with the doctrines of faith and for truth deliuering erroneous and superstitious doctrines and vnder the name of Christ endeuouring to erect the kingdome of Antichrist At the first they clogged religion with diuers superfluous and superstitious ceremonies loaded Christians with the burthen of their decretales and censures but in the end they corrupted both the worship of God the doctrine of faith Boniface the 3. obtained of Phocas that the church of Rome should be reputed head of other churches and this was the beginning of the Popes supremacy In the wicked assembly vnder Irene that semipagan empresse at Nice the doctrine of the worship of images began first to be established this the Popes of Rome willingly embraced vsing this occasion to establish their own kingdome to free themselues from the gouernment of the Emperour then also the superstitious worship of Saints reliques began to be authorised and vnwritten traditions vnder the title of Apostolicke authority to be commended as appeareth in the third action of that synode The French king Charles the great and his father Pipin and other their successors endowed the church of Rome with great temporall possessions which made them strong and powerfull Nicolas the 2. in a certein synode at Rome first decreed that Christes body was present in the eucharist and handled with the priests hands and pressed with the teeth and this fell out about the yeare of our Lord 1059. Gregory the 7. first beganne to handle the temporall sword and manifestly to oppose himselfe against the Roman emperor before his time saith Otho Frisingensis we doe not read of any Emperor excommunicated by the Pope Nether did euer anie Bishop of Rome presume to depose the emperour before him some alledge Ambroses example but that sheweth that bishops neuer tooke vpon them to depose princes but only to refrain from communicating with them that which Gregory the seuenth beganne that in the end his successors obteined for by their practises they subdued the emperor and gaue way to the Turke The doctrine of transubstantiation was first established by Innocent the third in a synode at Lateran about the yeare of our Lord 1215. then also came in the necessity of auricular confession The communion vnder one kind was brought in first by the synode at Constance about the yeare of our Lord 1414. there also it was decreed that the accidents in the eucharist did subsist without a subiect In the conuenticle of Florence about the yeare of our Lord 1439. the doctrine of purgatorie and the Popes supremacy was decreed by the authority of the synode there also the doctrine of the 7. sacraments was first propounded to the Armenians as proceeding from the synode neither doe we read of the forme of extreme vnction and other Popish sacraments there set downe before this time The rest of the errors and superstitions of Popery were established and confirmed in the conuenticle of Trent about the yeare of our Lord 1564. for before that time the schoolemen disputed pro and contra but since that they haue made it vnlawfull to hold otherwise then that synode prescribeth in matters there newly determined Now they haue as it were giuen a perfect forme and full authoritie to that doctrine which before was not either perfectly knowen of all or in all pointes allowed of all so that whatsoeuer the Papistes vant of the antiquitie of their doctrine yet it is most euident that the full establishment of it as it is now deliuered cannot be proued or shewed before this conuenticle then their missals Breuiaries and offices receiued a great alteration or rather a new forme then they innouated diuers points of doctrine both concerning faith and manners To relate all the particular errors and abuses of the Romish Church were a matter infinite for there is no point almost wherein the Papists varie not from the auntient Church the article concerning the holy Trinitie excepted beside that they vary in their doctrine and practise dailie but the principall points of Popery wherein we charge them to haue digressed from the doctrine of the Apostles and primitiue Church of Christ are these First they haue taught nouelties and false doctrine concerning the verie grounds of faith the Apostle teacheth vs that the Church is built vpon the foundation of the Apostles and Prophets Iesus Christ being the Cheefe corner stone but they beleeue the church to be built vpon the Pope Irenaeus lib. 3. c. 1. saith that the Apostles did first preach the Gospell and afterward deliuer the same in scriptures that they might be a
was summoned by K. Recaredus who by his authority proposed a forme of faith which was allowed by the councell the same also followed the forme of the Easterne church all which the synagogue of Rome now misliketh In the 6. synode the Emperour presided as appeareth by diuers acts of that synode there it was decreed c. 13. that Priests and Deacons should not bee separated from their wiues that none should fast on Sundaies or Saturdaies in Lent that Christ should not be painted in the similitude of a lambe and that the communicants should receiue the sacrament with their hands all which canons condemne the moderne practise of the synagogue of Rome The 2. Nicene councell saith that God is not to bee formed and Act. 7. that the crosse and other images are not to be worshipped with latria which is direct contrary to the doctrine of Papists The councell of Lateran vnder Innocent the third mentioneth onely two sacraments in the chap. Firmiter de sum Trinit fid Cath. there also somewhat is saide of penance but the same is not reckoned there as a sacrament If then later councels make sometime against Papists little are they to hope for proofe of their heresies out of the first ancient councels the popish sacrifice of the bodie and bloud of Christ conteined really in the eucharist the communion vnder one kind transubstantiation the adoration of the sacrament the Popes supreme power in dispensing against lawes or rather in breaking lawes the popish worship of images Angels and Saints and the rest of their heresies shall neuer be prooued out of ancient councels but easilie may they be reprooued by them CHAP. XVIII That Popery is not the faith of the ancient fathers of the Church TO handle this point fully would require a large volume but we will onely alleadge a few arguments for proofe of our assertion referring the Reader for the rest to our larger disputes against the Papists wherein we challenge them that in no one point of faith in controuersie betwixt them and vs they iumpe with the fathers and that may appeare in a generality first for that in most points and that of greatest difference they are destitute of fathers as for example where they go about to proue the booke of Machabees and others not found in Hebrew to bee equall to the bookes of the 4. Euangelists that scriptures are to bee read publickely in a tongue not vnderstood of the hearers that the Latin vulgar translation is more authenticall than the originall bookes in Hebrew and Greeke that Christs body may be both visible and inuisible at one time and is in many places also at once that the body and bloud of Christ is really and carnally conteined and offred for quick and dead in the masse that Christians not consecrating are to receiue the communion onely vnder one kind that in purgatory soules satisfie for temporall paines of sinnes remitted that the Pope by dispensing the merits of Saints by indulgences is able to deliuer soules from the paines of purgatory that charity is the forme of faith and is that grace that maketh vs acceptable to God and diuers other doctrines of that nature Secondly they oftentimes acknowledge the fathers errors Bellarmine de gratia primi hominis c. 16. taxeth Theodoret and Procopius for their opinion concerning the cherubim set for the guard of Paradise haec opinio saith he tam est inepta ridieula c. like wise lib. 2. de concilijs c. 8. he reprehendeth Irenaeus Cyprian Chrysostome and Oecumenius Canus lib. 7. loc theol c. 7. rehearseth diuers of the fathers and namely of those which beleeued that Adams soule was created before his body and that Angels were created before the world and that denied that the soules of the faithfull doe see God before the last iudgement generally they taxe Origen for diuers heresies and nouelties Eusebius for fauouring Origen and Arius Papias and Irenaeus for holding the heresie of the Millenarians Cyprian for rebaptizing heretickes Hilary for teaching that Christ in his passion felt not any paine as wee may see in Lombard seut lib. 3. dist 15. Russine for maintaining both the errors of Origen and Pelagius in these points therefore and such like they follow not the fathers by their owne confession Thirdly diuers bookes are published vnder the name of the fathers that were neuer written by them as for example the decretales that beare the names of the ancient Bishops of Rome the canons of the Apostles diuers actes of the Nicene councell of the councell of Sinuessa Neocaesarea Rome vnder Syluester and diuers others the commentaries vpon Iob set out vnder the name of Origen certaine treatises of Sion and Sina and of the inuention of S. Iohn Baptists head set out vnder the name of Cyprian a sermon de assumptione beatae Mariae set out vnder the name of Hierome diuers sermons and epistles set out vnder the name of Ambrose Chrysostome and other fathers diuers legendes condemned by Gelasiuâ— c. sancta Romana dist 15. and some of these the aduersaries themselues deny not to be counterfet as doth appeare by the censure of Gelasius aboue mentioned of Erasmus Caietan Sixtus Senensis and other Popish writers now they that bring foorth counterret and basterdly writings of heretikes and men vnlearned in liew of the testimonies of fathers must first proue that the writings alledged by them are authenticall before they can say that they alledge fathers Fourthly the fathers were not all of one opinion Chrysostome homil 18. in Genes Nyssenus de creat hommis c. 18. Hierome lib. 1. in Iouinianum and others suppose that if Adam had not fallen neither woman should haue beene subiect vnto man nor should mankind haue beene propagated by mariage but S. Augustine lib. 14. de ciuit dei c. 21. and lib. 9. de Genes ad lit c. 3. and Eucherius and others are of a contrarie opinion Hierome in c. 1. Eccles and others doe hold that Salomon repented himselfe of his sinnes Augustine in Psal 126. thinketh otherwise concerning the beginning of soules and their estate also after this life the fathers are diuided some thinke that after diuorce the party innocent may marry others thinke contrary great difference also there was in the beginning about the feast of Easter the fast of Saturday and Lent these therefore that alledge a father or two where the soundest and best learned thinke otherwise cannot say that fathers make for them Finally albeit all the fathers should speake against the Pope yet doe not the Papists value them at any thing si totus mundus sententiaret contra Papam c. if all the world should giue sentence against the Pope saith a canonist yet are we to stand to the Popes determination commonly the Papists make as light accompt of fathers as any men if they speake against them Caictan in the beginning of his commentaries vpon Genesis signifieth that he goeth against the streame of the doctors in expounding scriptures The
for it Ambrose Catharine tractat de imaginibus saith God prohibited images simply but that this prohibition was positiue others deny both images to be forbidden and the second commandement to be positiue Occham Maior and Richardus are of opinion that a sacrament cannot be defined Scotus in 4. dist 1. q. 2. holdeth that it may be defined imperfectly Ledesma in tract de sacrament in genere q. 1. art 2. saith it may properlie bee defined Finally to shew the contradictions of Papists we need to seeke no further than to Bellarmine who in euery controuersie bringeth in different opinions of men of his side Gardiner a pillar of popery did oftentimes contradict himselfe and his fellowes sometimes hee swore against the Popes supremacy sometime like a forsworne creature hee stood for it somtime he consented to the dissolution of monasteries as sinkes of Sodomy and all tibaldrie and villany sometime be spoke for them his booke entituled Marcus Constantius is full of contradictions M. Foxe hath scored vp great multitudes The contradictions of Robert Parsons in his book of three Conuersions I haue noted in my answeare to that treatise The whole masse also of Poperie doth consist of contrary pieces as I haue shewed in the contradictions of the doctrine of the Masse of purgatory of indulgences of the Pope and diuers other principall points and haue proued the same in treatises of that argument For example they say the Masse is an vnbloudy sacrifice and yet teach that euerie Priest doth really offer and drinke Christs bloud Sometime they say the sacrifice is but one sacrifice yet in the canon they say sacrifices in the plurall number Sometime they say the Priest only offereth this sacrifice but in the canoÌ„ they make the people to offer sacrifices In the canon they pray that Angels may carry Christs body vnto Gods high altar but all confesse that Christs body is in heauen before There also they make the Priest a mediatour for Christ. but where they speake soberly they make Christ a mediator both for the Priest and others In heauen they say Christ is visible and palpable on the altar they make him inuisible and impalpable They say the Masse is an externall sacrifice yet no man euer yet could see Christs body externally sacrificed In purgatorie they say soules suffer extreme paines but in the Masse they saie they slâ—epe in peace They teach that Christians may performe the law of God perfectly but they will not grant that they may liue without sinne which is all one Talking of auricular confession they make it necessarie but in the chap. Petrus doluit and lachrymae dist 1. de poenit they denie it The Pope calleth himselfe seruant of seruants yet doth he take vpon him as lord of lords Order they say is one sacrament yet they teach also that there are seuen Orders and euerie one of them a sacrament which is as much as if they should make one seuen and seuen one The Pope they saie is head of the Church but that is as much as if they should teach that their Church in the vacatio nis headlesse If then the catholicke faith be one and those that professe the faith agree in one then cannot popery be the true Catholicke faith that containeth so many contradictions CHAP. XXVII That popery is a most foolish and absurd religion AS the lawes of God are full of wisedome and giue vs a true vnderstanding so when man of his owne braine vndertaketh to adde vnto his commandements the same in proofe falleth out to be nothing but vanity and foolery the same wee sind verified in the additions of the superfluous religion of Papists for although it haue a shew of wisedome as the voluntarie worship of Angels had of which the Apostle Coloss 2. speaketh yet compared with the wisedome of God reuealed in the Gospell it is meere foolery For first what is more foolish then to forsake the liuing springs of holy scripture out of which do sally waters of life and to follow after the puddle streams of Romish traditions of scriptures we are assured that they are the word of God but no man can affirme that of Romish traditions or the Popes decretales that either professeth piety or loueth truth is it not then strange that any Christians should bee so foolish as to match the word of man with Gods word and where we haue a certaine rule to seeke for a broken vncertaine and crooked rule Againe it is most absurd not to beleeue the scriptures without the Popes warrant but to say that Christians are not to beleeue in God nor in Christ Iesus nor to receiue the rest of the articles of our Creed vnlesse the church of Rome doe deliuer them vnto vs is not only a peece of great foolery but also a very high streine of madnesse and yet this is the doctrine of Popery for Stapleton saith that the church must needes consigne the scriptures vnto vs and the authoritie of the church both he and others giue to the Pope likewise in their catechisme the Papists signifie that faith is of things onely proposed to vs by the church so that if the church propose not the articles of faith we are not to beleeue them if these men teach truth further this sheweth the Romish church to consist of a packe of infidels for if the same beleeued not without the authority of the church then did she beleeue nothing of Christ seeing the Papists acknowledge no other Church but that of Rome and no church can teach it selfe Finally this is as much as if they should say that the law of the Prince is not to be receiued vnlesse it be proposed by the crier or other such like officer The Masse-priests of Trent sess 4. most absurdly prefer the old Latin vulgar translation of the Bible before the originall text which is as much as if they should preferre S. Hierome and other interpreters before the Prophets and Apostles and the streames before the fountaines Generally they forbid scriptures to bee read publickely in vulgar tongues but they permit most fabulous legends to bee read publickely The holy scriptures they will not permit to bee read in vulgar tongues of the multitude without licence but they are content that any of their followers should reade the Popes decretales or the miracles of their god of paste or the history of our Lady of Loreto and other such lying legends without licence To say that the Pope is the head of the vniuersall church is meere foolery for grant that and it will follow that the Church is sometime without head as in the time of vacation of the papacy and sometime a monster with two or three heads as when two or three Popes reigne at once and sometime a mad Church as hauing a mad and franticke head The church they say albeit catholicke yet is alwaies visible but this being granted it followeth that vniuersall things may be the obiect of sense and that the church of
foundation and pillar of our faith they doe make the traditions of the church not written equall to the scriptures and vpon them nay vpon the decretales of Popes and practise of Massepriestes doe build their faith all antiquitie esteemeth holy scriptures to be the canon of our faith and therefore calleth them canonicall But the Romanists esteeme them to be an vnperfect canon without their traditions and the Popes decretales and determinations Bellarmine lib. 4. de verb. dei c. 4. saith they are neither necessary nor sufficient without traditions The fathers neuer accounted the bookes of Tobiah Iudith Ecclesiasticus Wisdome and the Machabees equall to the bookes of the law and Prophets extant originally in Hebrew as appeareth by the testimony of Hierome in prologo Galeato of Athanasius in synopsi of Nazianzen in carm of Epiphanius and diuers others old and new writers the Papists in the synode of Trent decree them to be of equall authoritie with the rest the auncient catholikes euer esteemed the Hebrew text of the old testament and the Greeke of the new to be more authentical then anie translation the conuenticle of Trent hath made the old latin vulgar translation of the bible authenticall and doth not giue that honor to the originall bookes of the bible the canonicall scriptures we say receiue their force from the author of them and this is to be prooued by the consent of fathers and by arguments from scriptures law and reason they say that scriptures receiue force and authoritie in respect of vs from the Church or rather from the Pope Papists are neither willing that scriptures be turned into vulgar tongues nor will permitte them to be read of the vulgar sort without licence or publickly read in vulgar tongues in the church finally they say they are obscure and hard to be vnderstood and speake what they can in their disgrace Secondly they teach erroneously concerning Christs naturall body and concerning his office the body of Christ they beleeue to be both in heauen and on earth on euerie altar at one and the selfe same time they also hold that his body is really vnder the accidents of bread and wine giuing him a body neither visible nor palpable nor in any sort like to ours they teach further that his body is in diuers places where it filleth not the places and that his one body hath relation to diuers places they beleeue that the soules of the faithfull before Christes comming were in hell or at least in Limbo which is a part of hell and were thence deliuered by Christes going to hell as if his crosse had wrought nothing for them they teach that Christ as man is omniscient and per consequent omnipotent and that he was vir perfectus that is a perfect or growne man from the first instant of his conception his office of mediation they giue to the virgin Mary to Angels and to Saints they make also Saints our redeemers teaching that by their merits Christians obteine their desires and are deliuered out of purgatorie to Masse-priests they giue priesthood according to the order of Melchisedech and say that they offer vp Christs body and blood really for quicke and dead finally they make the Pope head spouse and monarke of the Church Neither doe they teach more catholikely of Christes mysticall body then of his naturall body for they subiect the same to the Pope and exclude all from Christ that are not subiect to the Pope the true members thereof they persecute and make heretikes and reprobates and such as liue without order or law professing their religion outwardly true members of Christes body the Church say they is alwaies so conspicuous and visible that euery one may see it and discerne it the true markes of the church that is true doctrine and the sincere administration of Sacraments and holinesse of life they denie assigning most common and vncerteine markes as vnitie vniuersalitie antiquitie succession and such like The Pope they make a most certeine and infallible interpreter of Scriptures and iudge of matters of faith they giue him authoritie to make lawes for the whole Church and power to binde mens consciences they make him more souereigne then a generall Councell and say that his power in giuing indulgences reacheth into purgatorie they say he hath power to excommunicate and depose kings and to giue away their kingdomes to others Betwixt the Catholicke church and Roman church they make no difference equalling a part to the whole they say also that the Roman church can neither erre nor faile The worship of God consisteth in spirit and trueth but they place the same in certeine externall rites and ceremonies and in meere humane inuentions and deuices nay for God they worship creatures not onely giuing diuine honour to the Sacrament but also to crucifixes and images of the Trinitie made of wood stone and colours they doe also adore not onely saints but rotten bones and ragges they know not of whom to Saints they pray they make vowes they confesse their sinnes to saints they erect churches and altars to their images they burne incense and present diuers oblations and finally in the honour of Saints haue deuised particular masses and offices transforming the Psalmes and wordes of Scriptures to Angels and Saints Their doctrine concerning the Sacraments is most exorbitant for they doe not onely adde vnto water in Baptisme salt spittle oile and diuers other ceremonies partly idle partly superstitious but also vnto the two Sacraments instituted by Christ they equall confirmation matrimonie penance orders and extreme vnction making them Sacraments as well as Baptisme or the Lords Supper in Confirmation they haue deuised both a new signe and new wordes in extreme Vnction they haue deuised new formes in the ordring of Priestes they say accipe potestatem offerendi sacrisicium in ecclesia pro viuis mortuis that is receiue power to offer sacrifice in the church for quicke and dead in Penance they vrge a necessity of confession strange formes of whipping and vncerteine hopes and new deuices of satisfaction from Matrimonie they exclude Priestes monkes and friars and make it a Sacrament albeit they know neither certeine signes nor words of the institution of it but the institution of the Lords supper they haue quite abolished for that which Christ ordeined to be receiued of the Communicants that the masse-priest doth offer for quicke dead and in the honour of Saints and Angels of which there is not one worde spoken in the institution our Sauiour in bread and wine instituted his last supper these neither leaue bread nor wine but make Christians eaters of mans flesh and drinkers of mans blood like the canibals Cyclopes Christ ordeined this Sacrament in remembrance of his death and passion these make of the same a sacrifice in honour of Angels and Saints the cup of the new testament they take from Christians abrogating as much as in them lieth the new testament established in Christs blood and
vs iustice wisedome sanctification and redemption and that Abraham beleeuing it was imputed to him for righteousnesse the Prophet Isaias cap. 53. sheweth that by his stripes wee are healed 9 They say that wee are iustified by the law and by the works there of but the Apostle Gal. 3. saith it is manifest that no man is iustified by the law before God and Rom. 4. he sheweth that Abraham was not iustified by the workes of the law doth it not then manifestly appeare that these false Apostles of Antichrist teach doctrine contrary to the Apostle and are not the children of Abraham or partakers of his faith 10 Thomas Aquinas 2.2 q. 4. art 3. teacheth that Christians are not bound to confesse their faith at all times and this his followers diligently practise that by their wicked teachers are taught to aequiuocate and dissemble their faith and profession but true Christians are alwaies boldly to professe their faith and to yeeld a reason of the same for this is the doctrine of the Apostle S. Peter whom wee are rather to credit than these false Apostles 11 For a lay man to dispute of matters of faith they count it mortall sinne especially knowing that the Pope hath forbid the same vnder paine of excommunication as Nauarrus teacheth enchirid c. 11. but this sheweth that Papists do rather seeke to suppresse the faith then to teach matters of faith the same also appeareth for that they commend ignorance and Thomas Aquinas 2.2 q. 2. art 6. saith that all are not bound to haue explicit faith Linwood in his glosse vpon the constitution beginning ignorantia de summa Trinit holdeth that it is sufficient for lay men and simple people to beleeue the articles of the Creede implicitely or to beleeue as the Catholicke Church beleeueth and this is the faith that Hosius commended in the colliar but it sheweth that our aduersaries seeke to intertaine the people in ignorance of matters of faith while the masse-priests sport and intertaine themselues with all delights and liuing idly reape the fruits of poore mens labours 12 Thomas Aquinas p. 3. q. 7. art 3. denieth that Christ hath faith which is as much as if hee should make Christ the authour of our faith a Pagan and an Infidell further the same ouerthroweth the Popish definition of faith for either Christ did not firmely beleeue Gods word or else he had faith now to say that is plaine blasphemy neither is that defence materiall that Christ knew all things by reason of the hypostaticall vnion of two natures in one person for that did not ouerthrow his humane nature nor hinder him for hauing faith without all imperfection Finally they teach that the Pope onely is to order and to publish the Creed for that is the doctrine of Thomas Aquinas 2. 2. q. 1. art 10. and the rest no question beleeue it but it is sufficient to ouerthrow not onely the Nicene and Constantinopolitan confession but also the Apostles Creede and faith of Christ for whatsoeuer face our aduersaries doe set on matters they shal neuer shew that these anciēt Creeds did either depend vpon the authority of the Pope or were by him ordered published or confirmed nay many Popes we read of which for any thing we can vnderstand did not beleeue the Apostles Creed vpon this weake foundation of infidel Popes the miserable Papists do build their wind-shaken faith wee doe not therefore maruell if they relie more vpon workes then this faith and if they trust rather to be iustified by good works than the Popes erroneous faith but if they would consider what true faith is and how the same applieth Christ vnto vs and vniteth vs vnto him then would they abandon the errors of Popery of which wee haue giuen a tast in this article of iustification by faith in Christ CHAP. V. What Papists doe meane by the Gospell THe preaching of the Gospell to Christians is the gladsome declaration of Gods fauour offred to vs through Christ Iesus and therefore the Angell Luc. 2. speaking of the Sauiour of the world declared that he brought them tidings of great ioy that should be to all people but the Papists by their new and strange doctrine do so confound the law and the gospell as if they sought to depriue Christians of this ioy and meant to alter the title of Christs most ioifull Gospell for first as if Christ had not beene a Sauiour or a Redeemer but a lawgiuer that was to propound a new law wherewith Christians were to bee newly charged they call the Gospell the new law but neither is the law of Moses contained in the two tables abolished nor was it Christs intention to surcharge his people with new lawes and new bonds but to free them from the curse of the law and to redeeme them as for the orders concerning sacraments we may not repute them to be properly lawes but meanes and directions for the right applying of Gods graces vnto Christians further the new law that God speaketh of was written in mens harts as wee read Hierem. 31. and Heb. 8. but the lawes of the new Testament which the Papists speake of are partly written in scriptures and partly in decretales the Papists therefore making Christ a new lawgiuer doe ouerthrow his couenant of grace Secondly this new Law or Testament as they say is the loue of God shed into our hartes for so doth Bellarmine teach lib. 1. de verb. dei c. 3. but grant this and then the new testament doth not include remission of sinnes for loue is one thing and remission of sinnes another but that the new testament doth include remission of sinnes first our Sauior doth signifie where he calleth the cup of thankesgiuing the cup of the new testament for remission of sinnes and Chrysostome in 2. Cor. 3. and Theodoret Oecumenius and Theophylact vpon the same place directly affirme Thirdly Thomas Aquinas 1.2 q. 107. art 4. saith that the preceptes of the new law or of the Gospel as touching the inward workes of vertue are more grieuous then the precepts of the law of Moyses quantum ad opera virtutum saith he in actibus interioribus c. praeceptanouae legis sunt grauiora this is directly contrary to the words of our Sauiour Math 11. my yoke saith he is easie and my burden light furthermore the same maketh the Gospell not to be a doctrine of Christian liberty and redemption but of bondage and greeuance Fourthly the censurers of Collein fol. 204. say that this is the proper doctrine of the Gospell if thou wilt enter into life keep the commandements and with them in effect doth Bellarmine lib. 1. de verb. dei c. 3. consent where he saith that the new testament is nothing but Charity shed into our harts by the holy Ghost but this confoundeth the law and the Gospell for no man can deny but that Charity is required by the law further the same is contrary to the doctrine of the Apostles the law saith
for Christ vsed them not neither are they Hebrew but Latine seuenthly in Hierusalem it was neuer beleeued that Christ either did eat vp himselfe or offer himselfe to his father at his last supper or that he offered himselfe twise or that there was any priest after the order of Melchisedech but Christ for the Apostle to the Hebrewes teacheth contrarie finally we neuer read that the Christians in Hierusalem beleeued that some Masses were wet some dry some in the honor of Angels some in the honour of Saints some in the honor of confessors some good for pigges others for horses some for quicke some for dead or that all those trickes and skips are commendable which the Masse-priests vse at the altar or that Christ ordeined either the consecration of Churches with the alphabet in Greeke or that Priests were to vse those ceremonies which now are frequented in the church of Rome in the celebration of the Masse That the Pope came not from Hierusalem it appeareth first for that among al the ministers of the church described Eph. 4. and 1. Cor. 12. there is no Pope nor monarch of the church expressed we read of Apostles Prophets Euangelists Pastors and others but the Pope is quite forgotten which is most vnlikely especially considering that he is by the Papists supposed to be the head and foundation of the church secondly the name is rather Latine then Hebrew or Syriake for some deriue it from papè because the Pope is the wonderment of the world some from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some from the 2. syllables of pater patrum Thirdly at Hierissalem neuer was there any termed by the name of Christs vicars general or that wore a triple crowne and had a gard of Switzars attending vpon him fourthly Saint Peter neuer tooke vpon him to depose kings or to translate kingdomes from one to another which the Pope now vsurpeth fifthly the Popes decretales and decrees which conteine the Popes office and authority and the marrow of his religion haue proceeded from Rome and not from Hierusalem sixthly we read that the law of God and not the Popes lawes came from Hierusalem finally the faith and doctrine of the Pope for the most part hath beene inuented and published since Hierusalem came to bee subiect to the Saracens and Turkes if then it came from the Turkie Hierusalem it must needes be rather Turkish then Christian the decretales are rather like the Alcoran then the new testament the force that the Pope vseth against Christians proceedeth rather from Mahomet then from S. Peter The pilgrimages to Rome are like the pilgrimages to Mecha lastly both Turkes and Papists worship Saints and pray for the dead alike To proceede a little further the Romish fine Sacraments added to the Sacrament of baptisme and the Lords supper had neuer allowance by the Apostles remaining at Hierusalem for albeit mariage Priesthood and repentance were alwaies practised by the people of God vnder the law yet were they not vsed as Sacraments neither in these matters did either the people of God vnder the law or the first Christians vse the Popish orders and formes or Sacraments now at Rome frequented in time past neither were Priests prohibited to marry nor were there any times limited for mariage nor was it deemed vnlawfull for gossips to marry In Hierusalem neuer was any such forme of ordering of Priests knowen as is vsed in popery where they say receiue power to offer sacrifice for quicke and dead Nor did the Christians of Hierusalem beleeue that there were seven orders and euery one a Sacrament and yet but one Sacrament in all or that Priests were to haue shauen crownes To thinke that the first Christians at Hierusalem confessed their sinnes euery yeere at the least in the Priests care is most absurd likewise to say that the forme of absolution that is now vsed was then knowen thirdly Christians then did neither lash themselues nor thinke to satisfie for sinnes by eating saltfish or going barefoote lastly they neither beleeued that Christians were to satisfie for their sinnes in purgatory nor that the Pope caried the keies of purgatory and could deliuer soules from thence by indulgences This forme of Confirmation signo te signo crucis confirmo te Chrismate salutis c. was by authority first established in the conuenticle of Florence vnder Eugenius the 4. a Venetian and not by any that came from Hierusalem he also ordered that oile and balme should be the matter of this Sacrament Bonauenture and Alexander Hales affirme that Confirmation was instituted at Melda popish confirmation is far degenerated from that Confirmation that was vsed in the primitiue church and which we retaine in England The forme also matter of extreme vnction was there appointed by Eugenius the doctrine of the character and effectes of extreme vnction are not to be found but in the frapling schoolemen Now he that should seeke for the originall of holy water and holy salt and holy candles at Hierusalem he should but seeke to draw water out of a flint and as well might he light a candle in the sea water in the Roman missal we find these words I exorcise or coniure thee thou creature of water and exorcizo te creatura salis and such like but Stapleton should shew these things out of some Hebrew or Syriake missal The eating of Paschal lambes I confesse was vsed at Hierusalem but not by Christians but by Iewes obseruing the ceremonies of Moyses his law The Romish missals breuiaries our ladies Psalters the rosaries and such like bookes and ceremonies came out of the closet of the Popes breast and not from Hierusalem as I thinke our aduersaries will confesse if they bee put to the question In Rome vpon good Friday they make agnus Dei of holy wax and holy chrisme and these they say do defend Christians from lightning and tempest hiagnia fulgure tempestate fideles credentes defendunt saith Durand rational diumor lib. 6. c. 79. but this ceremony came neuer from Hierusalem neither did the Christians there beleeue anie such doctrine When a church is consecrated the bishop sprinkleth the wals with holy water knocketh at the dore and saith attollite principes portas vestras then he maketh crosses on the pauement and describeth all the Greeke and Latin alphabet as Durand sheweth lib. 1. rat diuin c. 6. but if popery had come from Hierusalem it is more likely hee should describe the Hebrew alphabet such abuses of scripture and foolish ceremonies certes neuer came from the Christians of Hicrusalem but from the followers of Antichrist at Rome The conuenticle of Trent maketh the old Latin vulgar translation authenticall but if the same had hoped to proue the Romish religion by the practise of the Church of Hierusalem the same would neuer haue neglected the Hebrew text The Church of Hierusalem diligently obserued Gods commandement concerning the making and worshipping of granen images and the whole worship of God we may not
Apostles he shall declare himselfe to want both head and braine for in the Canticles c. 2. and Ephes 5. the title of spouse of the church is declared to belong to Christ and him only the scriptures declare to be head of the Church Gregory lib. 4. ep 38. ad Ioan. Constantinopol sheweth that neither Paul nor Andrew nor Iohn nor Peter was the head of the vniuersall church but all members of the church vnder one head The Prophets and Apostles doe teach vs that the church of God consisteth of sheepe and lambes and such was Peter commanded to feede God saith by his Prophet Isay c. 11. that there shall be no hurting nor killing in all his holie mountaine and that the wolfe shall dwell with the lambe and the pard he with the kidde but the Romish Church is full of blood and wholy vpholden by cruelty in France the Pope and his complices haue caused aboue two hundred thousand persons to be murdered for the profession of the true faith the fires and butchers axes of their executioners haue consumed also infinit Christians in Italy Spaine England Scotland Germany and the Low countries very ignorant therefore he is of the doctrine of the Prophets and Apostles that supposeth that the massacring Romish church is founded vpon the doctrine of the Apostles and Prophets The Prophet Daniel doth prophecy how a certaine king shall arise that shall speake words of blasphemy against the most high and consume his Saints and that shall thinke that he may change times and lawes the Apostle also 2. Thess 2. sheweth that there shall come a departing and that the man of sinne shall be disclosed and exalt himselfe against all that is called God and that he shall sit in the temple of God S. Iohn also in his Apocalypse sheweth that Antichrist shall rise after the decay of the Roman Empire and giue life to that state and that the great whore shall sit vpon the seuen hils and haue her garments died red in the blood of Saints but this argueth that the Pope is Antichrist and that Popish religion is not Christian religion grounded vpon the doctrine of the Apostles and Prophets but rather Antichristian heresie founded vpon the Popes decretales and schoolemens fond and foolish inuentions Finallie it is not only desperate ignorance but also meere madnesse to affirme that the grounds doctrines heresies and blasphemies which before we haue spoken of are deriued out of the writings of the Prophets and Apostles would Kellison the Popes grand surueier vndertake to prooue vnto vs all the Popes traditions concerning the Masse the dirges and offices for the dead purgatory indulgences holy water holy candles paschal lambes rascall Friers and Monkes and such like trash by the testimony of the Apostles and Prophets he should but lose his labour and percase his wits too for in their diuine writings such fond superstitious and impious doctrines haue no defence nor shelter but if hee meane to find their true beginning then must he search the Popes decretales the writings of schoolemen and canonists and other the Popes adherents and there he shall not only find out the first authours but also the rest of the nouelties fooleries and impieties of the synagogue of Satan CHAP. XIII That poperie was either condemned or not knowen by Kings and Princes professing Christian religion in old time THe Popes Agents when they are vpon their owne dunghils and among their owne disciples and fauorers doe make great crackes as if the Popish religion which is now taught at Rome were the only religion professed by ancient kings princes and emperors of Rome that made profession of the Christian faith but who so list to read the ancient confessions of Christian kings and the lawes made by them both for mainteinance of the Christian faith and for the repressing of diners errors shall finde that the grounds doctrines impieties absurdities of Popery were either disallowed by them or vnknowen vnto them The first Christian king of Britaine if we may beleeue Bede and others of latter times for in more auncient histories there is no record of such a king or such matters as then passed was Lucius but we doe not finde that the Popish Masse was then hatched or that Eleutherius bishop of Rome pretended the vniuersall monarchy of the Church nay wee read that Irenaeus doth make as great account of other churches as of Rome albeit the same be first placed in regard of the splendour and authority of that citie furthermore Lucius neither had images nor worshipped them nor did he giue Latria to the crosse of Purgat one and indulgences he could not heare any thing for that Eleutherius as yet tooke not vpon him to deliuer soules out of Purgatory nor to grant pardons a poena culpa finally if Kellison seeke to prooue the articles of Popery before mentioned by the testimony of Lucius you shall soone see that the man will be at a stand The first Christian Emperour of Rome was Constantine the great but many actes of his declare that he was neither a slaue of the bishop of Rome nor a professor of Popery for first by his authority both was the councell of Nice assembled and the actes thereof established as Enschius in vita Constantini and other ecclesiasticall writers doe testifie secondly that faith which the councell of Nice published he professed but therein is not one article of Popery established but rather diuers refuted as namely the doctrine of Papists concerning Christs humanitie and the Popish reall presence and dissoluing priests mariages for if Christ be true man then is not his body inuisible and impalpable in the Sacrament againe if Christs body be ascended into heauen then is not the same in euery pixe if the same be to come from heauen then is not the same to creepe out of a pixe if mariage of Priests be honorable and not to be dissolued as was decreed in the counceil of Nice by the aduice of Paphnutius then doe the Papists teach doctrines of diuels that condemne such mariages and separate Priests from their wiues thirdly all the actes of that councell were confirmed and not only receiued by Constantine but that sheweth that the Bishop of Rome then had no more authoritie in his prouince then the Bishop of Alexandria in his as the sixth canon of the Nicene councell testifieth the 4. canon sheweth that the Bishop of Rome had no greater authority in ordeining bishops then other metropolitans the fifth canon equalleth his power in excommunication to that which other Bishops had to abridge this matter we finde that the Bishops of Rome were as well subiect to the canons of the councell of Nice as other Bishops finally we finde that Constantine made lawes for church gouernment in his time and not the Bishops of Rome Nay the bishops of Rome as is said in the counterfet donation of Constantine had their priuileges from Constantine and not contrariwise priuilegium Romanae ecclesiae pontifici
contulit saith the author of that donation vt in toto orbe Romani pontifices velâ—saecendotes ita hunâ— caput habeant sicut iudices regem so it appeareth that the preeminence of Roman bishops ouer all Priests proceeded from the Emperours grant and not from any ordinance of Christ or diuine authority Likewise we read that the councels of Constantinople Ephesus and Chalcedon were called by the authority of Emperours and that their acts and decrees were ratified by them and not by the bishops of Rome more than other bishops as is pretended Further in the confessions of faith published by those councels and receiued by Theodosius Martianâ—â—s and other Christian Emperours there is not one article of popery so much as mentioned nay albeit the bishops of Rome oppugned the decree of the councell of Chalcedon concerning the priuiledge of the Church of Constantinople yet preuailed they not lastly the condemnation of Eutyches in the councell of Chalcedon doth ouerthrow the popish reall presence of Christs body in the sacrament and transubstantiation for if Christ haue a true body that is circumscriptible solide then is not Christs body really in euery consecrated host and if that according as after the vnion of the natures both remaine so the bread and wine remaine after consecration as the fathers of that councell pretend then awaie flieth the fancy of popish transubstantiation Recaredus King of Spaine assembled the third councell of Toledo chased Arianisme out of his dominions published a confession of the faith which all Christian bishops of that countrey receiued and gouerned and confirmed the councell publico regis edicto confirmatum est concilium the councell was confirmed by publicke proclamation of the king saith the compiler of the acts of that councell finallie in all the acts there is not one article of popery confirmed but the 21. canon that alloweth Psalmes to be sung at burials doth vtterly ouerthrow dirges and masses for the dead and the doctrine of purgatory for how can they chuse but sorrow for the dead that beleeue their friends soules to be in purgatorie the 22. canon forbiddeth dances and immodest songs on holy daies the 16. canon is directed against the worship of idols the 11. canon reproueth Priests that absolue publike sinners without due acts of repentance which is an abuse very common in the masse-priests finally in this synode the Spaniard followed the rules of the Church of Constantinople and not of Rome as appeareth by the second canon Iustinian the Emperour as is reported in the law inter claras Cod. de sum Trin. published a confession of faith which he commanded to be receiued throughout his dominions but therein is not any article of popery mentioned nay diuers of his lawes concerning the ordination of bishops the ordering of Churches and other ecclesiasticall matters declare that vnto his time the gouernment of the Church belonged to kings and princes and that yet the Pope had not vsurped his generall authoritie nor excluded temporall Princes he decreed that the sacraments should be administred contrarie to the Popish forme in an audible voice and in atongue that might be vnderstood Gregory the first acknowledged himselfe subiect to the Emperour and willing to execute his commandements which sheweth that the Emperour as yet held his authority and would not yeeld it to the bishop of Rome his faith also was the same which other Emperours professed for as yet Antichrist had not gained the primacy Gregory himselfe in his epistle to Serenus of Massilia praiseth him for that hee suffered not images to be adored and no man needeth to doubt but that Maurice the Emperour concurred with him in matters of faith Leo the fourth in the chapter de capitulis dist 11. professeth that he will see the Emperours orders by all meanes kept de capitulis vel praeceptis imperialibus vestris c. irrefragabiliter custodiendis saith he quantum valuimus valemus Christe propitio nunc in aeuum nos conseruaturos modis omnibus profitemur this therefore is an argument that the christian faith as yet was maintained by the authority of the Emperours that the bishops of Rome had then made no alteration by their decretales as not hauing as yet setled their supreme and tyrannicall authority in the Church in the time of this Leo neither was transubstantiation nor the necessity of auricular confession in the Priests eare for all sinnes nor communion vnder one kind heard of Beda in the Preface of his Ecclesiasticall historie praiseth king Ceolulphus for that he heard the wordes of holy Scriptures diligently but now among papists lay-men are not commended for hearing scriptures at that time neither were the 7. sacraments confirmed nor the Popes doctrine of Purgatorie and indulgences once deliuered Irene though a semipagan Empresse and a worshipper of images yet did not giue diuine worship to the crucifix or images of the Trinitie Charles the great in a synod at Francford condemned the idolatrous decrees of the 2. Nicene synode assembled vnder Irene Ansegisus lib. 2. c. 19. sheweth that he decreed that nothing should be read in the church beside canonicall scriptures the same author reporteth diuers lawes made by him and his sonne Ludouic contrarie to the practise of the moderne Romish church Kellison therefore should worke a woonder if he could prooue that either of these Emperours beleeued that the bishop of Rome was head of the church and had both the swordes and ruled both on earth and in Purgatorie neither shall he be able to shew that they beleeued that publike seruice and sacraments were to be celebrated in a tongue not vnderstood or that those were the Apostles successors that neither preached nor administred the Sacraments Before the conuenticle of Laterane Christian kings and princes knew now what transubstantiation ment neither did they receiue the doctrine of the communion vnder one kinde before the synode at Constance in the conuenticle of Florence vnder Eugenues the 4. the doctrine of the seuen Sacraments of Purgatorie of the Popes supremacie began to be in more reputution the rest of their heresies the Pope and his complices could not procure to be authorized before the conuenticle of Trent and yet the French refused to admit the actes of that conuenticle and the Emperor Charles the fift by his agents protested against them the Queene of England king of Denmarke Princes of Germany and manie other States resolutely reiected and contemned them So we see that the doctrine of the Romish church was nener receiued by many Christian princes especially this forme of doctrine that is prescribed by the conuenticle of Trent the Popes excommunications prouisions rapines violence and tyranny we finde to haue beene of most Christian kings resisted when the Popes of Rome began to lift vp their heels against the Easterne Emperors Leo Isauricus and others and to excommunicate them they neglected their censures and in the Easterne parts were obeied as before Henry the 4. emperour of Rome
Bishops of Rome or else he must know that whatsoeuer he fableth of his three supposed conuersions the same will make for the destruction of Popery and the ouerthrow of the cause which he mainteineth Secondly we are able to prooue that all these corruptions of doctrine superstitious deuises impieties blasphemies which we refuse haue beene receiued and established in the synagogue of Rome not onely since the Apostles times but also since the time of Eleutherius and Gregory the first the idolatrous worship of images was first confirmed by the second coūncell of Nice vnder the Empire of Irene and by little and little brought into the Westerne church being long oppugned by the bishops of France Germany and Britain That the images of the crosse and Trinity should be worshipped with latria was not allowed in that idolatrous councell but first taught by Thomas Aquinas and his followers and grounded not vpon Gods word but vpon this rule of Philosophy that the same motion is directed to the image and the thing imagined which rule by him is mistaken being meant of the species or representation of things in our vnderstanding and not of materiall images that come not within our vnderstanding The Popes authority began to be established first by the rebellion of Gregory the second and Gregory the third that caused Italy to reuolt from the Emperour vnder pretence of worship of images and afterward the same was confirmed by Gregory the seuenth and his successors that by force and violence ouerthrew the empire and made way by the diuisious of Christendome to the victories and conquests of the Turkes and Saracens Boniface the third obteined of Phocas that the church of Rome should be reputed head of other churches Boniface the 9. as Theodoric à Niem in his booke of schisme testifieth by fraude vsurped first the temporall gouernment ouer the Citie and territorie of Rome which before that belonged either to the emperor or to the citizens and thus by fraud and violence the Pope made himselfe great and by little and little exalted himselfe in the church and erected the kingdome of Antichrist The carnall eating and presence of Christs body in the sacrament was first decreed by Nicolas the second in the Chap. ego Berengarius dist 2. de consecrat for there we read first that Christs true body is handled with the hands of Priests broken and torne with the teeth of the faithfull his words prescribed to Berengarius are verum corpus sanguinem domini nostri Iesu Christi esse sensualiter non solum sacramentum sed in veritate manibus sacerdotum tractari frangi fidelium dentibus atteri Transubstantiation got reputation first by the decree of Innocent the 3. as we read in the chapter Firmiter de sum Trin. fid cath for there he decreeth that the bread is transubstantiate into the body and the wine into blood by the power of God but yet two inconueniences will heere fall out if we yeeld to his words for there he saith that Christ is both the priest and the sacrifice and that this transubstantiation is wrought by the power of God whereof the first ouerthroweth the priesthood of the polshorne priests of Baal the second doth take away the efficacie from these wordes hoc est enim corpus meum and hic est sanguis meus and ascribeth all to the power of God absolutely In the conuenticle of Constance we finde it first resolued that the accidents of bread and wine doe remaine without subiect and that the Pope is Christs immediate vicar and sess 13. that although Christ did institute the eucharist in bread and wine yet lay-men were onely to receine it vnder one kinde Auricular confession was established by Innocent the 3. in the chap. omnis vtriusque sexus de poenit remiss for before that it was free to confesse or not to confesse the doctrine of confession was enlarged by the canonistes and schoole-men In the conuenticle of Florence we reade that the forme of ordring masse-priestes of popish confirmation and extreme vnction and of other popish sacraments was then first setled by law there also Purgatorie and the Popes supremacy was first enacted by force of law Clement the 6. in the chapter vnigenitus extr de poenit remis did first deuise the treasure of indulgences Boniface the 8. and Sixtus the 4. ordred the Popish Iubiley That the Pope is aboue the Councel it was first decreed in the councel of Lateran vnder Leo the 10. who also begā first to thunder out his excommunications against M. Luther Finally the conuenticle of Trent gaue finall complement to the Popish doctrine of Traditions of the Latine vulgar translation of concupiscence of formal iustification by charitie and works of seuen sacraments of the sacrifice of the masse of purgatorie and indulgences of framing the images of God the Father and the holy Ghost and the rest of their heresies and abuses for what before the schoolemen had taught vainlie that began now by the decrees of the Pope and his complices to be established and held for law then also the missals breuiaries offices and other rituall bookes began to be confirmed by the Popes authoritie Thirdly it is an easie matter to prooue that the doctrine of S. Peter and of the times wherein Ioseph of Arimathaea Eleutherius and Gregory the first liued is direct contrarie in diuers points to popish religion S. Peter 1. ep 2. exhorted all Christians to submit themselues to kings and gouernors but the Pope commandeth subiects to rebell and take armes against princes and excommunicateth such as refuse so to doe as appeareth by the excommunication of Paul the 3. against king Henry the 8. and of Pius the fift against Queene Elizabeth both which are extant in Sanders his libell de schismate S. Peter 1. ep 1. would haue Christians to trust perfectly on gods grace the Papists teach their disciples to distrust gods grace and to doubt of their saluation and to trust rather in their owne works and merits he saith we are not redeemed with corruptible things but with Christes most precious blood these teach that men are redeemed after a sort by indulgences and by the satisfaction and merites of Saints to whom Bellarmine in his booke of indulgences doubteth not to giue the title of redeemers S. Peter exhorteth Christians to desire the sincere milke of Gods word that they may grow thereby the papistes barre men from hearing Gods word in tongues which they vnderstand and send them to beleeue the traditions of the church of Rome and the impure trash of the schoolemen and the Popes decretales he excludeth the lordship of Popes ouer Gods inheritance these false teachers enforce it he exhorteth vs to make our election sure these fellowes teach that Christians cannot be assured of their election or make it sure Ioseph of Arimathaea and the godly bishops that liued in his time and diuers hundred yeeres after him continued we doubt not in
Platina saith obteined of Phocas the Emperour that the church of Rome should be called and holden the head of other churches The councell of Rome that authorised the Popish real presence of Christs body and blood in the Sacrament was celebrated vnder Pope Nicolas the 2. some 1050. yeares after Christ the 2. Nicene Councell that established the worship of images in some sort was assembled long before vnder the reigne of Irene but the actes of the councell could not bee receiued in the Westerne church till long after the councel of Lateran that decreed transubstantiation was assembled in the times of Innocentius the 3. the councell of Constance that first brought in the communion vnder one kind and the subsistence of accidents without subiect was summoned about the yeare of our Lord 1414 the synode of Florence that first established the 7. sacraments and beganne to talke of their formes and confirmed the Popes supremacy and Purgatory published her decrees about the yeare of our Lord 1439. the actes of the conuenticle of Trent that made vp a complete body of Popery were confirmed by Pius the 4. in the yeare of our Lord 1564. and this is the antiquity of those conuenticles that doe principallie confirme the doctrine of Popery The scholemen crept into the church about the yeare of our Lord 1200. the father of them al was Peter Lombard that flourished some 1140. yeares after Christ The canonists began after the times of Gregory the ninth that liued and flourished about the yeare of our Lord God 1230. The chiefe founders of Popery were the Popes by their authority the Cardinals by their counseill the Monkes and Friers by their bookes and preaching the Masse-priests by their massing and practising the dinel himselfe by his craft malice and violence the Popes authority in ecclesiasticall canses was not great before the times of Boniface the third nor in temporall matters before Gregory the seuenth Boniface the ninth as Theodoric à Niem testifieth by craft entered vpon the temporall inrisdiction of Rome The cardinals were but parish priests vntill such time as the Pope of a Priest became a Prince the monkes in the West church are descended from Benet of Nursia that liued about the yeare of our Lord 530. the Friers arose out of the bottomlesse pit about the yere of our Lord 1230. their first fathers were Francis and Dominicke the last brood of Friers flew abroad into the world vnder the leading of Ignatius Loyola a lame souldier anno Dom. 1540. the diuell being bound vp for a thousand yeere counting from the time of Constantine began to be loosed againe about the time of Innocent the third and by all fraud to worke in the heads of Popes Friers Monkes and Masse-priests and with violence to make opposition against all those that preached the truth The foundation therefore of Poperie being so lately laid and the chiefe founders thereof beginning to stirre so long after the times of the Apostles and ancient fathers it were great simplicitie if we should affirme poperie to be ancient But the same doth most clearely appeare by the particular doctrines of poperie which the Popes factours maintaine against vs. first they hold that holy scriptures are imperfect and no sufficient rule of faith Bellarmine lib. 4. de verbo Dei c 12. affirmeth that they are onely apart of the rule but none but heretickes in ancient time did derogate from scriptures 2. They teach that holy scriptures and the traditions of the church are to be receiued with equall affection but that was first determined in the 4. session of the conuenticle of Trent 3. In that wicked conuenticle also they first determined that the old Latine vulgar translation of the Bible should be authenticall 4. That the bishop of Rome is souereigne iudge of al controuersies of religion and the principall interpreter of scriptures is a point taught of late since Friers began to steele their faces with a double maske of impudency 5. Before the late conuenticle of Trent wee neuer read but that concupiscence was sinne both in the regenerat and vnregenerat as being contrary to the law of God 6. Stapleton in his preface to his relection of doctrinall principles is the first man that euer taught that wee heare God speaking in the Pope and that the church is founded vpon his authoritie 7. The first that euer called the Pope a God on the earth are the Popes canonists they likewise began first to call him the head and spouse of the church an vniuersall bishop 8. The Papists of late time only began to prohibit scriptures to be read publickely in vulgar tongues and to repine at Gods people that desire to reade them in those tongues for the ancient fathers exhort men to reade scriptures 9. Since Dioclesians time wee do not reade of any that burned bookes of scriptures besides Papists neither did any since his time hold out his feet to be kissed 10. Of late time Papists beleeue no Catholicke church but that which is subiect to the bishop of Rome whereas in time past the Catholicke church was held to bee dispersed through all nations and not vniuersally subiected to other head than Christ 11. The Romish church now obserueth not the old canons of the Apostles as they are commonly called ex 84. Apostolicis canonibus sayth Medina de sacror hom continent c. 105. quos Clemens Romanus pontifex eorundem Apostolorum discipulus in vnum coegit vix sex aut octo Latina Ecclesia nunc obseruat Martin Perez also de tradit part 3. c. de authorit cc. Apost confesseth that the Apostles canons now are not well obserued 12. The ancient Christians did neuer confesse their sinnes to the blessed virgin to S. Michael to Peter and Paul and other saints as the Romish Masse-priests do 13. Of late the Clerke at Masse hath taken vpon him to absolue the Priest and to pray for him a matter both strange and absurd 14. The confession of the faith set out by Pius the fourth concerning Romish traditions instification by works the seuen sacraments the sacrifice of the masse indulgences and such like points of Popery was neuer heard of before the time of that wicked Pope 15. The Papists can not shew that any Christian before of late durst cut out the second commandement out of the first Table as they haue presumed to do in their short Catechismes This they did knowing themselues to be guilty in worshipping images of the breach thereof 16. The decree of Sixtus the fourth concerning the conception of the blessed virgin without originall sinne is but a late deuice 17. It is not long since the Papists taught that veniall sinnes are done away with holy water 18. He should be very shamelesse that would say that Christians in time past did whip themselues either going in procession or before the crucifix as now Papists doe hoping to redeeme their sinnes with their owne blood 19. Ancient Christians neuer beleeued that it was sinne to transgresse
Popes regard them not one straw if they talke against their triple crowne two swords or glorious and pompous state as may appeare by the light accompt made of S. Bernardes bookes de consideratione ad Eugenium all of them if the Pope defineth otherwise reiect the fathers with great facility Bellarmme lib. 1. de verb. dei c. 3. declaring his opinion of the new testament departeth from the exposition of Chrysostome Theodoret and other fathers Generally in the accompt of the bookes of canonicall scriptures of the old testament they reiect the testimony of Hierome in prologo Galeato of Ruffine in the exposition of the Creede of the councell of Laodicea c. 59. of Athanasius in synopsi of Gregory Nazaanzen in his verses of Epiphanius lib. de ponderib mensuris and diuers other fathers and will haue the bookes of Tobiah Iudith Ecclesiasticus Wisdome and the Machabees to bee of equall authoritie with the law and the Gospell in despight of all the fathers Contrarie also to their opinion they preferre the old Latine vulgar translation of the bible before the Hebrew text of the old and the Greeke text of the new testament that is the standing puddles before the cleare fountaines of holie scriptures The fathers exhort Christians the Papists dehort them from reading and hearing scriptures read in tongues vnderstood Origen homil 2. in Isaiam wisheth that all Christians would performe that which our Sauiour Christ speaketh of searching scriptures Hierome writing vpon the Coloss c. 3. heere saith he it is shewed that lay-men ought to haue the word of Christ not only sufficiently but also abundantly and that they ought to teach and admonish one another Ghrysostome also in his 9. homily in 1. ad Corinth attend saith he as many of you as are secular persons and gouerne wife and children how the Apostle doth command you also to read the scriptures aboue all and that not lightlie and careleslie but with great diligence That the Pope should be aboue all councels it neuer entred into the fathers thought nay all of them haue recourse in matters of doubt concerning faith not to the decretales of Popes but to the determination of generall councels next after holy scriptures The bishop of Rome oftentimes consulted with learned fathers concerning the interpretation of scriptures and no learned bishop did in time past attribute more to the bishop of Rome then to other bishops the Papists therefore making the Pope that is often blind in matters of religion supreme interpreter of scriptures digresse from all the fathers and haue not so much seuce heerein as litle children that know that blinde-men cannot iudge of colours The conuenticle of Trent determining that traditions and holy scriptures are with equall affection to be receiued digresse from all the fathers that make not traditions but the scriptures to be canonicall and of sacred authority The Papists that say that scriptures are not authenticall to vs without the determination of the Pope and Romish church are of an opinion contrary to all the fathers who deriue their authoritie and credit from God and not from man Bellarmine lib. 3. de eccles c. 16. saith that Hierome Apollinaris and Hippolytus were deceiued in the exposition of the ninth chapter of Daniel concerning the times of Antichrist In his 2. booke de Purgatorio c. 1. he reiecteth the opinion of Ambrose Hilary Lactantius Hierome and Aleuinus that teach that as well good as bad neede to be purged In the number of 7. Sacraments the conuenticle of Trent departeth from the opinion of all the fathers for not one can be alledged that saith there are iust 7. Sacraments and neither more nor lesse Ambrose in his books de Sacramentis and de initiandis in myster mentioneth onely two so doth Iustine Martyr long before him in his 2. apology S. Augustine lib. 3. de doctr Christ c. 9. reckneth only the Sacrament of baptisme and of the body and blood of Christ where he talketh of sacraments he saith also Christ left but few and easie but Popish sacraments are many and hard to be performed The fathers no where mention spittle salt blowing light and such ceremonies as the Pope hath added to baptisme These words this is my body are expounded figuratiuely by Tertullian lib. 4. contr Marcion Origen in leuit Chrysostome homil 46. in Ioan. Augustine contra Adimantum and lib. 3. de doctr c. 16. in comment in psal 3. but the Papists in this exposition forsake all the fathers Gregory dial lib. 2. c. 43. willeth those to depart that communicate not si quis non communicet saith he det locum the Apostles canons doe excommunicate him that departeth before communion the same is also confirmed by the chap. si quis dist 2. de consecrat the Masse-priests therefore in the practise of their priuate Masses depart from the canons of the Apostles and all the fathers Innocentius the third lib. 4. de myster missae c. 6. thought that Christ consecrated without words others beleeue hee consecrated by praier the moderne Papists reiect both Bellarmine lib. 4. de eucharist c. 26. maketh the best proofe hee can for the communion vnder one kind but it appeareth by his silence that the fathers are all aduerse to him Gelasius in the chap. comperimus de consecrat dist 2. condemned those of sacriledge that receiuing one kind abstained from the cup. and Lyra in 1. Cor. 11. declareth that in the primitiue Church all Christians receiued both kinds The fathers speaking of the sacrifices of Christians call them sacrifices of praise and spirituall sacrifices and signifie that the eucharist is a commemoration of Christs only sacrifice on the crosse that is confirmed by the testimony of Iustin in dialog cum Tryph. of Tertullian lib. 4. contr Marcion of Eusebius lib. 1. de demonstr euangel of Cyprian aduers Iudaos c. 16. of Basil in Isaiae c. 1. and others this is proued partly by the same authours and by Chrysostome in Psal 95. in epist ad Hebr. homil 13. and Theodoret. in epist ad Heb. c. 8. 10. and by diuers others amplie cited by mee in my bookes de missa against Bellarmine all which doe shew that the Papists bringing an external and reall sacrifice of Christs body and bloud actually offered as they teach by euerie Masse-priest into the church are departed quite from the doctrine of the fathers Canus lib. 7. loc Theol. c. 1. confesseth that all the fathers which speake of the Virgin Maries conception teach that she was conceiued in originall sinne as Ambrose in Psal 118. ser 6. Augustine in Psal 34. Chrysostome Eusebius Emissenus Remigius and others yet most of the Popes proctors especiallie the Franciscans reiect these fathers The fathers with one confent teach that we are not to fast between Easter and Pentecost nor vpon Sundaies as Bellarmine de bon oper in part c. 23 consesseth yet doth he reiect their authority and all Papists doe contrarie Leo in epist ad Rusticum Narbonensem and
all the fathers almost denie publicke penance to Priests and Deacons fallen into notorious crimes but the popish faction regardeth them not one iote Bellarmine lib. 1. de eucharist c. 11. saith that Augustine did not well weigh these words of Luke I will drinke no more of the fruit of the vine Augustine lib. 22. de ciuit Dei c. 10. saith that Christians doe not worship martyrs or erect remples in their honour lib. 1. de morib eccles c. 3. he denieth that we are to adore any ereature Hierome also ioineth with him in this opinion mepist ad Riparium but the popish sect doth not regard what they say nor followeth their doctrine Finally it were an easie matter to shew the fathers to bee aduerse to popery in all materiall controuersies but what shall wee neede to doe it seeing their late corruptions and false allegations of fathers doe plainlie testifie that they doe not hope for victory if the fathers may be truely alleadged of late they haue set out indexes expurgatory teaching Printers how to falsifie fathers Sixtus Senensis inepist ad Pium 5. ante biblioth sanct sheweth how that Pope had caused the fathers to bee purged or rather corrupted expurgari fecisti omnium authorum catholicorum saith he praecipuè veterum patrum scripta Pameluts hath most shamefully corrupted Cyprian and the like course all Papists take with the bookes of the fathers lately set foorth Somtime also they confesse the corruption of fathers Aeneas Sylu. lib. 1. de gest concil Basil sheweth how Popes stand vpon these words vocaberis Cephas and lanch into the deepe and such like neglecting the exposition of all the holy doctors posthabitis omnino omnium sanctorum expositionibus Alan Chartier saith they reiect the holy doctrine of fathers sanctâ—â— patrum doctrine reiectae posthabitae sunt Matth. Paris in Wilhelmo Conquest speaking of Hildebrandes decree against maried Priests saith it was made without consideration and against the iudgement of holy fathers inconsiderato iudicio contra sanctorum patrum sententiam CHAP. XIX That Popish religion was neuer testified by the blood of Christian martyrs STrange it were if the martyrs of Christ should turne from Christ and testifie for Antichrist yet because the aduersaries of truth doe boast of ancient martyrs and Bristow in his 15. motiue doth place Martyrs as setters foorth of the Popes glorious kingdome we are briefly to shew that the testification of Martyrs maketh nothing for popish religion and that appeareth first for that the Papists refuse to bee tried by the doctrine of the Apostles which were principall Martyrs Secondly we haue shewed that the principall points of Popery were neither taught nor receiued during the time of the primitiue Martyrs nor many ages after and that many points now taught and receiued among Papists were then refused as heresies Thirdly Papists adore idols and burne incense vnto them but the ancient Martyrs were therefore martyred cruelly put to death because they would not consent to the worship of idols nor burne incense to them Fourthly the practises of Papists declare that they are more like to the heathen Emperors and persecutors of Christians then to the ancient martyrs of Christs church for as they massacred Christians for maintenance of the Apostolike faith so do the Popes and their complices massacre all that stand for the same as they by sword and fire sought to vphold idolatry so doe these as they hated them deadly which taught the true faith so doe these Finally the confession of the faith published by Pius the fourth and that doctrine which the conuenticle of Trent hath of late confirmed and commanded to be taught and beleeued is in many points contrarie to the faith of ancient martyrs and in all points of controuersie betwixt Papists and vs vtterly vnknowne to them The holy Apostles commend scriptures and so doe ancient martyrs but Papists accuse them of insufficiencie obscuritie flexibility and call them a nose of waxe and a killing letter Ancient martyrs were burned and put to death because they would not deliuer holy scriptures to be burnt the Papists doe burne scriptures and suspect such for heretikes as reade them in vulgar tongues The Apostles and Primitiue martyrs beleeued the scriptures because they came from God the Papists will not haue scriptures to bee belecued vnlesse they be deliuered by the Pope They taught neither heresie nor impiety nor noueltie but Popish religion as before is declared is full of heresies impieties nouelties In ancient time the Bishops of Rome were martyrs now those that call themselues their successors doe murder Gods Saints and make them martyrs Ancient martyrs taught that one God was to bee adored the Papists giue diuine honour to the crosse and crucifixe and call the Sacrament their Lord and God Ancient martyrs did breake downe images now the Papists erect them fall downe before them and worship them Finally ancient martyrs neuer beleeued that either doggs or hogs could eate Christs body or that the same was in any place where it could neither be felt nor seene or that the same was both in heauen and earth and euery pixe at one time or that bread is transubstaÌ„tiated into Christs body or that Christians do with their teeth eate mans flesh or with their throats swallow mans blood or that the bishop of Rome is lord and monarch of the church or that he can fetch souls out of Purgatorie or that there is a treasure of Saints merites out of which indulgences are granted or that Christians are iustified by extreme vnction or eating fish and such like Popish deuises Neither is it materiall that these holy martyrs are put in Popish calenders for the Iewes bragged of their father Abraham and adorned the sepulchers of the Prophets although they neither abode in the faith of Abraham nor followed the doctrine of the Prophets Further Bristow telleth vs that S. Stephen helped all those that sought vnto him but his proofes are drawne out of legendes and certeine counterset sermons of S. Augustine in his 22. chapter de ciuit dei c. 8. there is no such matter and yet these reports that are there inserted seeme to be none of S. Augustines but suppose certein superstitious persoÌ„s should pray to S. Stephen yet S. Stephen neuer taught them so to do nor allowed such formes of praiers Lastly he talketh of Fisher More the Charterhouse monks and diuers that died in king Henry the 8. the late Queens reigne for the Popes cause and telleth vs that they were of his religion but it is first denied that they were martyrs and next that Fisher and More were of the moderne Romish religion the first is proued for that they died for the Pope and not for Christ Secondly they died as traitors either by open rebellion or by ouert act oppugning the Princes authoritie the second is euident for that diuers of them died before the conuenticle of Trent which hath now published a new forme of faith and decreed many things
doe not see in what danger they stand either to be disgraced or dispossessed of their crownes disgrace it is to acknowledge any in earth their superiour and an euident danger to fall out with the Pope where the subiects are affected to Popery CHAP. XXXVII That Kings professing Popish religion are either no Kings or but halfe Kings BVt were not Kings in danger to lose their crownes and Kingdomes liuing vnder the Pope yet haue they no reason to take vpon themselues as free Kings and Princes or to beleeue that they can enioy all the right that belongeth to lawfull Kings and Princes For first no King can freely dispose of matters belonging to his gouernement that acknoledgeth any man to be his superior as for example Herode and other Kings that ruled vnder the Romans who could proceed no further then pleased the Emperors and people of Rome if then the King of Spaine or France or other nations do acknowledge the Pope to be his iudge and superior he may not refuse his iudgement or resist his authority Secondly we find that Kings before Christs comming in the flesh gaue lawes both to the chiefe priests and to all their people and not the chiefe priest either to the Kings of Israel and Iudah or to the people as may appeare by the lawes of Moyses Iosue Dauid Salomon Hezekia Iosiah we do also read that Constantine other Christian Kings vntill the times of Charles the great and long after gaue lawes to the Bishops of Rome and other clergy-men as may be euidently proued by the lawes yet extant Cod. de sum trinit sid cath de episc Cleric de episcop audient de haereticis and in diuers other titles and books but where any bishop of Rome all this time made any law to bind either kings or their subiects we find not vnlesse we list to admit counterfet decretales for currant lawes which no man of any vndestanding will doe nor any modest Papist can require wherefore taking vpon them authority to make lawes to binde both Kings and their subiects the Popes plainly declare that Kings lining vnder the confusion of Antichrists tyranny are no kings Thirdly Bellarmme lib. 1. de pontif Rom. c. 7. determineth that temperall Princes are no gouernors of the Church and generally both the Pope and his complices teach that kings haue no power either to make ecclesiasticall lawes or to reforme abuses of doctrine or to settle matters ecclesiasticall finally the Papists of England in their glosing petitions to his Maiesty wherein they pray his fauour yet will allow him no authority saue only in temporall and ciuill causes doth it not then manifestly appeare that Papists take from kings halfe their authority and giue the same to forreiners and publike enemies Fourthly in temporall matters which they are content to leaue to the disposition of Kings they restraine them in such sort that they wil not haue them either to rest in peace when the Pope commandeth them to make warres or to make warres further then the Pope permitteth Bomface the eight in c. vam sanctam extr de maiorit obed sheweth how princes are to vse their swords ad nutum patientiam sacerdotis that is at the Popes beck as long as he listeth to suffer it Fiftly the Pope shareth halfe the kings reuenues claiming tenths first fruits subsidies and other rights out of ecclesiasticall liuings he doth also claime the disposition of diuers ecclesiastical liuings in diuers cases and right to confirme bishops and getteth great summes of money for pardons licences and other rescripts and faculties Sixtly if a king need a dispensation against an ecclesiasticall law or an absolution from an offence he is sent to Rome to obteine it if be can and oftentimes such faculties and absolutions cost full deare King Henry the 8. spent great summes of money to be diuorced from his brothers wife and yet failed of his purpose Fredericke the 2. could not be absolued from his excommunication by Gregory the 9. but it cost him 125. M. ounces of gold as Nauclere and Iuan de Pineda a Spaniard doe signifie Iohn the king of England to obteine absolution was forced to resigne his crowne Seuenthly Alex. inder the fourth in the chapter quia nonnulli de immunit eccles in 6. exempteth the possessions and goods of clergie men from tolle and custome Finally Bomface the 8. in the chapter clericis de immunitat eccles m 6. doth excommunicate both kings and others that impose taxes and subsidies vpon the clergy and this is the common doctrine of the Popes agents Bellarmine de exemptione clericorum c. 1. setteth downe these propositions that clerkes in ecclesiasticall causes are free from the command of secular Princes by the law of God and againe that clerkes are not to be iudged of secular iudges albeit they transgresse temporall lawes and lastly that Princes in respect of clerkes are not soueraigne Princes Emanuel Sa in his Aphorismes for confessaries first printed and alledged by him that wrote the Franke discourse hath these wordes clerici rebellio in regem non est crimen laesaemaiestatis quia non est subditus regi the rebellion of a clerke against the king is no treason because he is not the kings subiect nay of late both the masse-priests and their firie followers haue thought it meritorious to rebell against the king And consonant to this doctrine is the practise of papists for in matters of contention betwixt the Pope and their kings they take part with the Pope and rebell against their kings as the rebellions of the Germaines and French in time past of the English and Irish against king Henry the 8. and Queene Elizabeth of the leaguers of France against king Henry the 3. and 4. doe manifestly declare When the Pope doth giue law to Princes they take themselues bound to execute it and vpon euery excommunication rise in armes against them and seeke to depose them In ecclesiasticall causes they runne for direction to the Pope and care not a straw for the ecclesiasticall lawes of their kings When the Pope commandeth a Prince to execute his bulles they are ready to follow the warres if he command them to surcease they forsake their kings in the midst of his conquests If the Pope leuy tenthes or subsidies vpon the clergy or Monkes or Friers they willingly beare all burthens and to him they runne for dispensations and all faculties Kings also seeke to the Pope in their owne cases for dispensations and absolutions where the Popes law saith they are necessarie Finally both the possessions and persons of clergy men are the Popes to dispose as may appeare for that he layeth what charge he listeth on their possessions and sometimes alienateth them to mainteine his warres and findeth their persons prest to doe him seruice If then kings beare themselues as inferiors to the Pope and receiue lawes at his hands and are excluded from all disposition and rule in ecclesiasticall causes and
Fourthly they haue added their owne traditions to the old and new testament receiuing with like affection and reuerence both scriptures and traditions as they write sess 4. synod trid Bellarmine speaketh no otherwise of traditions then as if they were the word of God not written but to adde to a mans testament is forgery hominis testamentum saith the Apostle Galat. 3. nemo spernit aut superordinet no man despiseth a mans testament or taketh vpon him to adde vnto it Fiftly they haue added to the canon of the old testament the bookes of Tobia Iudith Ecclesiasticus Wisdome the Machabies and certaine fragments not extant in the originall bookes of scriptures but to ascribe bookes to the spirit of God which were not published by the authority of Gods spirit is an audacious kind of falsity that they are not canonical scriptures it is proued by the testimony of the councell of Laodicea of Hierome in prologo Galeato Athanasius in synopsi Nazianzen in carminibus and diuers others Sixtly certaine Friers anno D. 1256. in Paris for Christs gospell published an other gospell which they termed eternall fratres noua quaedam praedicabant legebant docebant deliramenta ex libris Ioachim abbatis incipitque eorum liber Euangelium aeternum as Matthew Paris testifieth but no greater falsitie by men pretending Christianity can be committed then in exhibiting a false Gospell S. Paul Galath 1. pronounceth such teachers accursed Finally the conuenticle of Trent hath committed an egregious falsity in making the old Latine translation of the bible authenticall for the same in many places dissenteth from the orginall bookes as by conference it appeareth and as Isidore Clarius in his preface to the translation of the bible Erasmus Caietane and diuers other learned interpreters confesse and declare diuers editions also of this Latine translation doe much differ as appeareth by the bibles set foorth by Sixtus quintus Clement the eight and diuers others but that cannot be true that discordeth with it selfe quod dissonat verum esse non potest neither can they excuse themselues of falsity that exhibit a false copy for the true originall and authenticall bookes of scriptures Likewise haue our aduersaries corrupted and falsified both the acts of councels and the writings of the fathers for first they suppresse the true acts of many councels and the true bookes of many fathers such especially as touch the authority of the bishop of Rome Posseuin in his select bibliotheke counselleth his consorts to keepe the Greeke originall bookes of councels and fathers from the view of yong students but to suppresse the depositions of witnesses all law adiudgeth falsity Secondly they haue set foorth diuers false actes and canons vnder the names of the Apostles of the synode of Nice of Rome vnder Siluester of Neocesaria Sinuessa and other synods which themselues cannot denie to be diuersly falsified Isidore c. canones dist 16. and Leo c. Clementis dist ead and Gelasius c. sancta Rom. dist 15. doe number these canons among apocryphall writings the canons themselues condemne the baptisme of heretikes c. 45. and once dipping in baptisme c. 49. and Saterdaies fast c. 65. and alloweth the 3. booke of Machabees and Clements epistles for canonical scriptures and yet pope Adrian c. sextam synodum dist 16. alloweth them Russin in his history and Stephen Bishop of Rome c. viginti dist 16. allowe only 20. canons of the councel of Nice others in c. septuaginta ead dist say there are 70. one Alphonsus of Pisa of late in his summe of councels hath set out 80. canons of that councell Sozimus in the 6. councell of Carthage was taken alleaging a false canon of that councell for appeals to Rome Paschasius or some vnder his name corrupted a canon of that councell as if the same had decreed that the Church of Rome had alwaies had the primacy Pius the fifth in certaine letters of his to the Emperor alledgeth that the councell of Nice made the Pope of Rome gouernor of all Christian Princes the falsification is notorious and is extant in his letters set out by Hierome Catena Of the acts of the councell of Sinnessa there are 3. copies extant in Surius and different each from other they contradict themselues also for where in the latter end it is said that the first See shall not be iudged of any the fathers of that councell notwithstanding condemned Marcellinus damnauerunt eum extra ciuitatem The actes of the councels of Neocaesarea and Ancyra are so simple and so repugnant to the state of those times that blindemen albeit void of sight may feele them to be counterfet in ancient stories there is no mention of them nay in times of persecution and before Constantines time it is not likely that so many bishops could meete or would make such acts and canons as are imagined to be made in those councels The synode supposed to be assembled at Rome by Siluester contemeth diuers fabulous points as namely the report of Constantines leprosy of Nunnes professing virginitie after the age of 72. yeres The bishops names are barbarous the stile is Gothike the number of bishops there assembled is incredible it is therfore meere impudency to affirme the acts of that synode to be authenticall The 18. canon of the councell of Chalceden and the 36. canon of the 6. synode that giueth equall authority to the see of Constantinople and Rome is falsified both by Gratian and Gregory the 13. in his new edition of the canon law for vnder colour of those canons they determine quite contrary to canons that the Church of Constantinople should not be equall to Rome The fift councell of Carthage c. 3. determineth that bishops priests and deacons should absteine from their wiues in the time of their turnes or seruice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Romanistes dist 33. c. placuit haue falsified this canon by adding subdeacons and excluding bishops priests and deacons from their wiues at all times The councell of Mileuis c. 22. forbiddeth Priests and inferiour clerks to appeale to Rome but Gratian falsifying the canon addeth these words nisi forte sedem Rom. appellauerint which is direct contrarie to the meaning of the councell In the 35. canon of the councell of Laodicea the worship of Angels is termed idolatrous and expressely forbidden but Carranza in his summe falsifieth the canon and for Angelos writeth Angulos Bellarmine lib. 1. de sanct beatitud c. 19. sheweth that in latter editions of councels his consorts haue established the inuocation of Saints by the 7. canon of the 6. synode but all ancient copies declare both him and his consorts to be notorious forgers of false canons It were an easie matter to shew the falshood of our aduersaries in diuers other canons but the breuitie of this discourse will not permit any larger number of witnesses in this point Thirdly vnder the names of fathers they haue set out diuers counterfet treatises and haue falsly both translated the Greeke fathers and
all the decretals of Popes before Siluesters time are counterfet and saith that he hath prooued it Multas supra in praefatione rationes adduxi saith he quibus omnium Pontificum qui Siluestrum praecesserunt decretales falsas esse manifestè ostendi but in Plantins edition of the canon lawe they haue taken away this Preface with notorious impudency couering their grosse falsities Thus we see how they haue forged whole bookes treatises epistles lawes other instruments if then they haue dealt so falsly in whole instruments books we may not thinke that they are more scrupulous in adding or taking away words or sentences and falsifying parts c. in canonicis dist 19. in the rubricke they tell vs that the Popes decretales are numbred among canonicall Scriptures and pretend Augustines authoritie but he saith no such thing lib. 2. de doctr Christ c. 8. they adde these wordes ab ea alij vnto the words of S. Augustine Dist 1. de consecrat c. Iacobus they say that Iames and Basil did deliuer to vs missae celebrationem that is the forme of celebrating Masse and cite Synodum sextam c. 32. whereas it is onely said that they taught how in the holy celebration of the Lords Supper the cup was filled with wine and water C. species dist 2. de consecrat these words species similitudo illarum rerum vocabula sunt with the rest following are pretended to be taken ex Paschali Gregorij papae but most falsely C. vtrum de consecrat dist 32. these words vtrum sub figura an sub veritate hoc mysticum calicis sacramentum fiat with all the chapter following are alledged as spoken by S. Augustine yet neither is the place signed nor can those words be found in any place of S. Augustine In the chapter in Christo dist 2. de consecrat taken as is pretended out of Hilary lib. 8. de trinit these words corpus Christi quod sumitur de altari are foisted into the text Into the words of consecration of the cuppe they haue thrust in these words eterni mysterium fidei committing falshood in the very canon of the Masse Durand Rat. diuin lib. 4. c. 4. alleadgeth Pope Cyprian for proof of holy water Cyprianus Papa ait quod ideo aqua benedicta homines asperguntur quia valet ad sanctisicationem saith Durand but neither can he find a Pope of that name nor any such words in the writings of Cyprian Pius quintus in his Missall out of the 2. booke of Machab c. 12.46 writeth Peccatis mortuorum for peccato and for 2. M. writeth 12. M. Turrecremat a lib. 2. c. 12. summae de ecclesia maketh Chrysostome to call Peter the prouost and head of his brethren and to affirme that they ought to preach Peter matters neuer thought of by Chrysostome Pope Syricius alledgeth these words S. cerdotes mei semel nubant out of Moyses but no where in all the fiue books of Moyses are any such wordes to be found in the 3. action of the 2. synod of Nice Basil is made to say that the honour giuen to the image redoundeth to the originall but such words are no where found Bellarmines forgeries are infinit in his 2. booke de Pont. Rom. c. 31. he falsifieth the wordes of Hierom in an epistle to Damasus writing hanc Petram for illam Petram as if Hierome called Damasus the foundation of the church where he expresly meaneth Christ the rocke In his booke de reliquijs cap. 3. he alledgeth certaine obscure bookes and counterfet testimonies for the proofe of the worship of reliques in the same place alledging Eusebius his historie lib. 4. c. 14. he maketh him say that S. Iames his chaine is had in great veneration whereas he saith no such thing but rather sheweth in what honorable account holy men were holden in ancient time Lib. 1. de sanct beat c. 13. citing Eusebius de praeparat euangel lib. 13. he maketh him to vse these wordes nos quotidie id factitamus nam verae pietatis milites vt dei amicissimos honoramus whereas no such wordes are to be found he saith onely that Christians honor the blessed soules of such as contend for true pietie Lib. 2. de pont Rom. c. 31. he falsifieth the wordes of the councell of Chalcedon making the same to say that Leo did preside and gouerne the church as the head the members for neither was this epistle that is cited the act of the councel nor is it said there that Leo was head of the church as Bellarmine would haue it but that he ruled his clerkes as the head the members Likewise in the same booke and Chapter rehearsing the titles giuen to the bishops of Rome he saith that Eusebius in his chronicle anno D. 44. doth giue them the title of Pontifex Christianorum but Eusebius doth not so much as once mention the bishops of Rome in that place Lib. de monachis c. 31. he changeth Chrysostomes words in c. 19. Matth. making him to say that it is easie to absteine from marriage where he saith onely that it is possible and in his booke de Monachis c. 27. alledging a place out of the 15. homily of Chrysostome vpon the first to Timothy he addeth these words id est Christo nubit It were infinit to rehearse all the places which he hath falsified and not necessary considering that I haue set downe so many in diuers treatises written against him alreadie the false allegations of Harding are particularly noted by bishop Iewel of reuerend memorie Stapleton is conuinced of falsehood both by D. Fulke and D. Whitaker of Parsons and Kellisons forgeries and false allegations I haue spoken my selfe somewhat largely and shall percase haue occasion to speake of them further hereafter Wherefore if it be the propertie of heretikes and not of catholikes to mangle the sentences of fathers then Papists heerein doe declare themselues to be heretikes and not Catholikes non conuenit orthodoxis say the fathers of the 8. councel act 8. circumtruncatas patrum voces deflorare hareticorum hoc potius proprium est heerein therefore they shall neuer be able to cleare themselues of a speciall note of heretikes CHAP. XLIII That Popery cannot be well vpholden without calumniations and lies AS iustice is accompanied with trueth so wicked causes cannot be vpholden without lies and calumniations a matter cleerely verified by the practise of the papists whose false and erromous doctrine is built vpon lies and calumniations as vpon two pillers by their calumniations they seeke to bring good men into obloquie and hatred by lies they would willingly grace their owne false religion and bring a scandale vpon the truth To make proofe heereof we need not to goe farther then to their wicked libels lately published against Luther Caluin Zuinglius Oecolampadius Beza and all that haue been actors in the defence of truth to the lying traditions and legends of the synagogue of Rome to the feined miracles of supposed Romish