to his clouen feete And lastly how it hapned that speaking of the Deuill in the first part of the period he forgot himselfe in the second speaketh of some member of the Deuill and of an Hereticke what are Heretikes discerned by their staring eyes and forked feete and such like partes he telleth vs also of the pecking of Birdes and the counterfeting of alchymistes grauers and Heretickes putting grauers of idolatrous images nere to Heretikes as they doe well deserue But what is that to vs if heretikes be such as counterfet religion and yet are gone out of the Church then concerneth it vs nothing For with our mouth we professe and with our hart we beleeue all the Christian and Apostolike faith and dissent not from the Apostolike church in any one article of faith professed publikelye for a thousand yeares after Christ Nay wee doe onely relinquish the Papists as Christians in old time left the Arians and Donatists and as some now leaue the Mahometans wherein they haue forsaken Christ and his truth Either then must this K. shew that as former heretikes haue done we broach some doctrine contrarye to the ancient faith or else hee talketh idelye of going out of the Church Maister Luther he left the Papists hauing once folowed their opinions but not in any point of faith but rather where they taught contrary to the faith Secondly neuer shall he prooue either that the professors of our Religion are of a later standing then the moderne Papistes or that our religion embraceth nouelties For Luther is not our founder nor any of late time but the Apostles of Christ Iesus whose doctrine left in deposte to the church we embrace detesting all prophane nouelties of Papistes Neither doe we bring in any new faith but reiect the popish later Heresies and corruptions though to some they seeme olde But saith Kellison the faith hath neuer increased in substāce but onely in explicatiō as if their Doctrine of traditions of Romish interpretations of the latin vulgar translation of the 7. sacramēts of iustificatiō by orders and extreme vnction of transubstantiation of the carnall eating chāping with the teeth of Christes flesh of the sacrifice of Christes body blood in the Masse vnder the accidentes of breade wine for quicke and dead and the Popes vniuersall Monarchie were matters of no substance or else as if the substance of these Articles had beene euer beleeued in the Church This he would insinuate but the noueltie of them is so apparent that his consorts are much puzled when they come to search them in auncient writers Thirdly we neither call our selues Lutherians Caluinistes Zuinglians nor any such particular names Neither is it materiall that the Papistes doe call vs in scorne by these names For who doth credite the malicious tearmes of enemies nay in this point we are more cléere then the papistes that call themselues some Franciscans some Dominicans some by other names which we doe not Fourthly wee renounce all old Heresies condemned by auncient Councels and pronounce Florinus that held God to bee the author of sinne Anathema The like we say of Eunomius Pelagius and their consortes Neither was Caluin of other opinion but that his malicious enemies doe falsely impute vnto him that he should teach that God is the author of sinne Wee doe not say with Iouinian that all sins are equall nor denie to the bodies of Christians decent buriall Nor did Hierome writing against Vigilantius allowe prayers to Saints departed or the merits of Monkery or teach as the Papistes doe of vigils or lightes set vp in churches at noone time But suppose he shold holde opinions cōtrary to the truth yet are not his wordes a rule of Heresie The second synod at Nice allowed a certaine reuerence doone to images but nothing so much as the Papistes now giue to them But whatsoeuer that synode decreed in that point the same was reprooued in a synod at Frank-ford and neuer generallye receiued eyther in the East or West Churches Aerius was reputed an Hereticke for Arianisme and not for finding fault with superstitious oblations for the dead Whatsoeuer his opinion was it toucheth vs nothing that doe allow the orders of the Church established among vs. Finally we anathematize the Heresies of the Simonians Menandrians and others whome he ridiculously surmiseth to haue bene condemned for denying the real presence of the Messalians and Caians whome he imagineth to haue beene accounted Heretikes for denying the sacramentes to conteine grace as the Papistes hold it of the Nouatians that denyed repentance to publike sinners of the Gnostikes Manichees and Encratites whome hee ignorantlye surmiseth to haue beene condemned for denying marryage to bee a Sacrament of Heluidius Rhetorius and all other auncient condemned Heretikes If then this Hereticke will obiect Heresies to vs hee must both set downe the wordes of the Heresie condemned by the Catholike Church and prooue that wee holde such an Heresie Fiftly wee want no proofe of our Religion which may be drawne from true succession For we do not only communicate in matters of faith with the Apostles but also with the auncient Bishops of Hierusalem Antioche Alexandria and Rome almost for a thousand yeares Wee succeede also to the Bishops of England before Bishop Cranmer in al things which they taught well and according to the Catholike fayth But could we shew no line of succession yet if we agree in doctrine with the Apostles and first Bishops of the Christian Church it is sufficient Ad hanc formam prouocabuntur ab illis ecclesiis saith Tertullian de praescript aduers haeret quae licet nullum ex apostolis vel apostolicis authorem suum proferant vt multo posteriores quae denique quotidie instituuntur tamen in eadem fide conspirantes non minus apostolicae deputantur pro consanguinitate doctrinae He telleth vs playnly that they are Apostolike Churches that teach the same Doctrine albeit they were not founded by the Apostles or Apostolike men nor had any succession of Bishops Likewise hee sheweth that they are the Apostles heires that hold that fayth which is conteined in their Testament Seeing then we do only publish Apostolicall Doctrine and purge away Popish errors our Churches are most truly Apostolicall But sayth K. pag. 196. This is to make bare Scripture judge of our Doctrine and as much as if we should say that the Church of God fayled and that the Synagogue of the Diuell possessed the world many yeares Hee telleth also how Luther in his preface before the disputation of Lipsia vanted that he had first published Christ But first this is a common abuse of Heretikes to call Scriptures bare Secondly false do clearely disperse this cloud of slaunder But his foolish attempt may giue cause to vs to touch both him and his consortes for their manifold and blasphemous impietyes In the beginning of his third Booke he sayth that as the Stoickes commend Zeno the Platonickes Plato the Peripatetickes Aristotle the
other places of Scriptures They alledge I confesse some words of the instituon of the Eucharist and that which Daniel speaketh of the dayly sacrifice and Malachy of the cleane oblation But they fit not the impure Masse nor the Idolatrous sacrifice of Baals priests destroying Christes institution and offring that which hee commaunded not to be offered but to bee receiued in remembrance of his death and Passion The Fathers also were ignorant of the histrionicall sacrifice of the Masse-priestes Neither was there any certaine Law or Doctrine established for it before the wicked conuenticle of Trent had enacted their sacrificing Lawes All which is prooued in my Bookes de missa against Bellarmine which this K. doth not make any hast to answer Nay he is more absurd then Bellarmine where he sayth that Christ powred out his blood at his last Supper For then hee should haue offered a bloody sacrifice at his last Supper and powred out his blood twise To conclude where he thinketh to commend vnto vs his massing sacrifice he sheweth that Popish religion is nothing but mere nouelties and fooleries surpassing the reach of common vnderstanding His third bolt is thus formed Lib. 4. c. 3. they haue noe certentie of Sacraments at all ergo no Religion And to prooue his antecedent he sayth that if any will forsake the Catholique Church and her beleife of seuen Sacraments that hee hath no morrall nor probable assurance of any Sacraments But first we deny that the particuler Church of Rome is the Catholique Church Secondly we affirme that the Catholike Church for a thousand yeares did neuer heare of 7. Sacraments onely and properly so called Thirdly it is absurd to thinke that the institution of confirmation and extreme vnction did aswell proceed from Christ as Baptisme and the Lordes Supper or that they worke like effectes Matrimony orders and repentance we confesse haue their originall from God but neuer as Sacraments of the new Testament For they were in vse before Christes time and want both formes of wordes and certaine signes and promises annexed to signes all which are necessarily required in true Sacramentes Kellison braggeth of proofes of Scriptures and Fathers for all matters But where are they we can see none brought by him Nay his Maister Bellarmine hath bewrayed the pouerty of his cause in this behalfe to no little discredit of himselfe and discomfort of his consortes If then they haue eyther no Religion or a gracelesse Religion that haue no assurance of seuen Sacraments as this K. confesseth then is Kellison and his company left either without Religion or with a gracelesse Religion Onely this is his comfort that if we haue no graceful religion yet he hath a greasie Religion and hopeth to be iustified partly by the greasing of his handes shauen crowne and partly by extreme vnction beeing well greased departing out of the world that hee may burne like a candle in purgatorie and slippe like an Eele out the gripes of Lucifer The fourth bolt is thus framed by this foolish surueying fletcher They detract from the dignitie of Sacraments and attribute litle vnto them Ergo they haue no Religion or a gracelesse religion But how doth hee prooue that we diminish the dignitie of Sacraments or attribute lesse vnto them then is due hee alleadgeth how some call them badges or signes and saith that we deny that they giue grace or effectuate any iote of sanctification in our soules more then the Sacraments of the olde law did But first no man among vs will say or euer did say that they serue onely for signes or badges of Christianitie and haue no other vse Secondly we all confesse that God worketh sanctification by the sacraments of the new testament albeit Gods power is not so tyed to sacraments as the Papistes teach who affirme that they conteine grace and giue that to the signe that is properly wrought and effected by Gods grace Thirdly wee teach that the Sacraments of the new Testament are Sacraments of things passed and exhibited as the sacraments of Moyses lawe were of things future yet we deny not that God wrought grace by them as hee dooth by these And this is consonant both to holy Scriptures and fathers Finally wee doe not derogate any thing from true Sacraments that by the word of God is due vnto them albeit wee preferre baptisme and the Lordes Supper before the pretended Sacramentes deuised by the aduersaries But if those haue no Religion that detract from the Sacraments then haue Papistes but a poore religion which rebaptise oftentimes those which are by vs baptised and in liewe of the holy Eucharist haue thrust into the Church the idole of the masse They haue also corrupted the Doctrine both of repentance of orders making their auriculer confession and humane absolutions and satisfactions parts of penance contrarie to all antiquitie and reordaining those that are duelye ordered by vs. Finallye they make their Preestes and Monks and Fryars to forsweare marriage and separate married folkes for Religion violating the rites of their owne pretended Sacraments The fift bird-bolt of this dog-bolt is shot against Luther Caluin Brentius Melancthon and diuers other learned Diuines whome hee chargeth to haue taken away in effect those Sacraments which they seeme to allow of But first hee should haue vnderstood if both his wits and brayne had not fayled him that there is great difference betwixt priuate opinions and Religion Secondly lewdely doth he prooue that which maliciously hee obiecteth vnto particulers Luther neuer said nor thought that eyther the wordes of baptisme as they are instituted by Christ may bee omitted or that the element of water may bee changed into beare or milke or other liquor Nay therein we reprehend the Papistes for that they are to bolde not onely in changing and adding wordes but also in taking away the Elements in the administration of Sacraments The which appeareth in that they haue thrust in these wordes aeterni and mysterium fidei into Christes wordes in the institution of the Cuppe and haue added to baptisme salte spittle and other elements and taken away the Cup from the communicates Caluin also with all his might defendeth the integritie of Christs institution both concerning the wordes and elements of the sacraments neuer called Christes words magical charmes albeit the Papists with wordes and a puffe of winde as with a charme thinke to transubstantiate bread wine into the Lordes bodie and blood Buccer in c. 26. Math. dooth not deny that wordes are necessarie in the Eucharist His wordes set downe will cleare him from Kellisons slaunder Luther where he saith that Children beleeue saith nothing but that which S. Augustine and others haue said before him Of actuall faith in Children he saith nothing albeit this K. doth actually and falsely report it Caluin lib. 4. Instit c. 16. 18. saith not that S. Iohn baptistes baptisme was as good as Christes baptisme but that his baptisme was one with Christes baptisme which is
the sayings of Fathers or the iudgement of the auncient Church but wholy rely vpon the opinion of the Doctors of Trent and the Pope They preferre the olde Latin translation before the original text of the Bible and allow no sence of Scripture but that which the Romish church approoueth Page 693. he maketh dissension in Religion to be a note of Atheisme but if that be so then hath he branded his owne consorts with a marke of atheisme For hardly shal you finde one article of Religion wherein the wrangling Schoolemen doe not differ one from another Bellarmine quarrelleth as often with his owne fellowes almoste as with vs. About the diuine attributes and notions they are not yet resolued If they durst many would dispute against the Popes Monarchye dispensations indulgences and such like The Masse as yet is not perfectly setled Page 696. he signifyeth the erroneous opiniōs about the head-ship of the Church are enducements to atheisme which being graunted then are the Papistes in a fayre way to atheisme For vnder the title of Christ the sole and true head of the church they admit Antichrist and bring vs foorth a monster not onely with two heades but with as many heades as Popes There wanteth therfore nothing but some Hercules to cut of these Hydraes heades and to restore to Christ his right of headship Further in euerye vacation they want their visible head which as Kellison saith giueth adauantage to Atheistes and maketh them to make a mocke at Religion They haue also some times Popes without brayne or witte which is as great an inconuenience as the rest Finally if such as teach erroneously of the presence of Christes body blood in the sacrament vnderstād not the words of Christes institution ruine Christian Religion and call all other mysteries of the faith into question as Kellison Page 698. resolutelye and peremptorily auoucheth then will it plainely fall out that the Papistes are ruiners of Religion and haue no assurance of any point of faith by them defended For as I haue before touched and shall else-where more plentifully declare they erre moste grossely in their Doctrine concerning the real presence and haue shamefully mistaken and corrupted Christes institution of that holy mysterie Wee may therefore conclude first that as the true professors of the christian faith in the church of England are moste innocent and cleare of this shamelesse imputation of atheisme moste wrongfully charged vpon them by this surueying or rather surfeting Sycophant so the Papists our aduersaries and the principall actors among them are much to be suspected that vnder colour of Popery they couer a secret poyson of atheisme Secondly if eyther our aduersaries or any other would with indifferent eyes and vnpartial iudgement consider eyther the articles of our faith which we professe or the deformities and abuses of poperie which we refuse and detest discerning truth from the slaundrous imputations of such wicked sycophants as this that then they would neither mislike vs for our forsaking the Synagogue of Satan nor allowe the impious courses of our rayling aduersaries nor long sticke in the myrie and filthie puddle of popish errors and indure his tyrannicall gouernement ALmighty God which hast told vs that Antichrist shal be reuealed and slayne by the breath of the mouth of the Lord Iesus and destroyed with the brightnesse of his comming vouchsafe dayly more and more to reueale him to all the christian world and to discouer his trecherous and murdrous practises to all true Catholikes and to dispell the mistes of calumniations lyes and forgeryes which his agentes doe dayly endeuour to spread abroad against the professors of truth that so the truth appearing both such as are in error may be reformed and the weake confirmed in the sincere profession of the Gospell the Kingdome of Antichrist destroyed through our Lord and Sauiour Christ Iesus And let all those that wish the prosperity of Sion and the conuersion or confusion of Babel say alwaies Amen Amen An aduertisment to the Reader RIDICVLOVS it is gentle Reader for him that entreth into the Battle to complaine of blowes He that cōmeth to strike others must not thinke strāge if he be striken himselfe And yet I perceiue my aduersaryes blush not to complaine that heerein they haue receiued wrong They I say that come like wolues with open mouth to deuoure vs raile at M. LVTHER Maister CALVIN al the church of England as if it consisted of Heretikes Schismatikes loose liuers Atheistes nay of a sort of men worse then Turkes and Pagans finde fault with me if I tell them of their heresies Treasons Gun-powder practises Idolatryes infidelitie perjuries and other vilanies Whether they or we haue reason I referre my selfe to indifferent judges that shal read the Treatises of both the partyes HILARY in his Book against CONSTANTIVS thought it no fault to speake sharply if truely Si falsa dicimus saith he infamis sit sermo malidicus That is if we speake vntruth let our tarte speache seeme infamous Otherwise he challengeth the liberty of Apostles in censuring manifest faults Si vniuersa haec manifesta esse ostendimus saith he non sumus extra apostolicam libertatem modestiam Saint HIEROME apolog 2. in Ruffin thinketh it lawfull to barke for Christ because Dogges barke for their Maisters Canes latrant pro dominis suis tu non me vis latrare pro Christo Beside that when a man is accused of Heresie hee would not haue him patient If then we neither shew impatiency nor speake doggedlie but only report those crimes truely of which our aduersaryes are most guilty it is then our aduersaries euill conscience that pincheth rather then our tart stile that byteth To let Dogges baule without correcting were nothing else but to encourage them in their dogged snarling and barking and Bishop Iewell of reuerend memory and others that haue vsed this mildenesse haue greatly confirmed our aduersaryes malice This therfore vnderstand that it is not out of stomacke but out of iudgment that wee take this course of plaine dealing Phryx plagis emendatur The PHRYGIAN and such as are of his base humor are bettred with stripes rather then with gentle wordes There distemper is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as THEOPHRASTVS saith in sympos apud Plutarchum That is a drunkennesse without wine But it may be corrected with a sad and tart answere Further necessity forced vs for the repelling of their malicious slaunders to shewe that they are to bee charged with those crimes justly which they impute to innocēt men most falsely And it may bee if truth make them not cease their barking yet shame will make them barke more softly This is the reason of our doing which if thou be indifferent I hope thou wilt allow If enimie I hope thou canst not justly condemne And if thou beest experimented in these courses thou canst not chuse but acknowledge the same to bee both profitable honest and necessary Profitable to represse the malice of such Curres as continually barke against truth honest for the defence of the pious memorie of the innocent and necessary for the ending of these brablements If the aduersaries giue vs no occation to lay open theit faultes we shall be content to burye them in silence If they persist in rayling and reuiling at honest men they must haue patience to heare our free answer Against Popes Cardinals Monkes Fryers Masse-priestes and their seditious Salt-peter followers wee cannot want either wordes or matter This is that which I thought good to aduertise thee and which I hope will satisfie all if they bee indifferent If not indifferent they haue no reason to take vppon them to bee our judges nor we to vnder-goe their censure nor you to mislike our stile as too sharp and vnfitting Laus Deo
as you haue alwayes professed the true Christian and Apostolike faith and detested all errors and abhominations of Popery so still endeuour zealously to maintaine the same truth against all the calumniations treacherous practises of all such as audaciously and impudently oppugne the fayth and seeke to draw men into errors God will honor those that seeke his honor vnfeynedly and such as cary themselues as lukewarme shall be cast out of his mouth and deemed vnworthy to rest in his holy Mountaine Thus relying vpon your fauor I commend this Treatise to your Lordship and your Lordship to the Almightyes protection beseeching him to blesse you and yours in this life and in the life to come to giue you a crowne of glory promised to all those that shall perseuer to the end and manfully and seriously contend for the maintenance of truth and the setting foorth of Gods Glory Your Lordships in all dutifull affection Matthew Sutcliffe The Contents of the Booke THe Preface to the Reader wherein Kellisons two Epistles or preambles are censured and diuers poyntes noted in the title and front of his Booke Chapter 1. Kellisons fond conceit error concerning the foundations of our religion is noted and diuers errors of his first booke refuted Chap. 2. The foundations of Popish religion discouered to be most weake and foolish Chap. 3. The motiues to Popish religion mentioned by Kellison compared with the motiues of true religion Therein also the true motiues to Popery are expressed Chap. 4. Of the markes and propertyes of heretikes Chap. 5. An answere to Kellisons calumniations against the doctrine professed in the Church of England concerning Christ his person and his two natures Chap. 6. A collection of certaine absurd blasphemous assertions of the Papists concerning Christ his incarnation person natures and offices Chap. 7. An answere to Kellisons calumniations charging vs either to haue no religion at all or a gracelesse religion Chap 8. The Surueyors calumniations against our doctrine concerning God refuted Chap. 9. That our doctrine giueth due obedience and respect both to Princes and to their lawes Chap. 10. That our doctrine leadeth men to vertue deterreth them from vices Chap. 11 A rejection of Kellisons slanderous accusations imputing in his 8. booke Atheisme contempt of religion to the professors of true religion in the Church of England THE PREFACE TO THE READER Conteyning a briefe Censure vpon the Title and the front of Kellisons Suruey and his two liminare Epistles and Praeambles THe Deuill as we read Iob 1. is said To compasse the Worlde and to walke through it and experience teacheth vs that he is a very busie curious Surueyer We are not therefore to thinke it strange if his children do immitate their father and proue great compassers of the world and contriuers of plots and surueyes to bring men within the circle of their owne errors Among the rest one Kellison a copper kettle Masse-preist hath shewed him-selfe a great compasser of sea and land to winne proselytes to the Synagogue of Antichrist and a busie and captious surueyer to espye motes in our Christian faith for this end hath set out a large volume called The Suruey of the new Religion But first we say to him as Christ said to a man of his qualitie Hypocrita primū eijce trabem c. Hipocrite first cast the beame out of thine owne eye and then thou shalt more easily see to take a mote out thy brothers eye So we pray him to discharge his Romish religion of the just imputation of noueltie then he may with more reason taxe others for maintayning newe religion As for our Religion it is vniustly and absurdly termed newe For as Ignatius said in his Epistle to the Philippians Christ is our antiquitie And in religion that is most ancient that is from the Apostles as Tertullian doth signifie If then our Religion be from Christ and is grounded vpon the holy Scriptures and not vpon late Decretales and the opinions of Popes School-men and Canonists how is the same reputed newe doth not Kellison remember that the somme of our whole desire is that Popish nouelties and the late Tridentine doctrine being abolished we may returne to the ancient Catholike and Apostolike faith Absurdly also he his consorts repute the Romish moderne religion to be ancient seeing the same as it differeth from the religion professed in the Church of England is nothing but an hochpot of heresies and erroneous corrupt doctrine either deriued from late School-men or first established by the late Conuenticles of Trent Florence Constance and Lateran or by little and little confirmed by corrupt custome The Popish Masse as it now standeth is but a late patcherie In the olde ordinall of Rome it appeareth that neither priuate Masses nor halfe Communions nor Transubstantiation nor the sacrifice of Christs body and blood contayned vnder the accidents of bread and wine for quicke and dead nor the adoration of the Sacrament with latria nor prayers to Saints and for the dead were in vse in ancient time The Fathers doe no where teach that brute beasts receiuing a consecrated hoast eate Christs flesh or that Christs flesh is receiued downe into mens bellyes nay they teach quite contrary The Bishops of Rome for many yeares vsed not the temporall sworde Neither was the Pope Lord of Rome vntill the time of Boniface the 9. Gregory the first condemned both the vniuersall authoritie of one Bishop ouer the rest and the adoration of Images Neuer was it imagined before the time of the Conuenticle of Trent that euery pield Masse-priest as ofte as he said Masse wrought three miracles The necessitie of auricular confession was first decreed by Innocent the third The number of 7. Sacraments albeit before talked of idly by School-men was not by any publike authoritie receiued before the Conuenticle of Florence Finally it is easie to shew that the Popes doctrine concerning Indulgences Purgatorie the worship of Saints and Images extreame vnction and other poynts of religion in controuersie betwixt the Papists and vs is lately brought in and more newe then that religion which we professe which by Kellison is lewdly and falsely called newe Many wonder also why he should call his Treatise A Suruey of the newe Religion seeing the poyntes which he handleth are neither matters of religion nor professed by vs nor proued against them vpon whome they are fathered by Cochleus Staphylus Genebrard Bolsec Stapleton Sanders and such like lying parasites He professeth him-selfe a Doctor but his Discourse declareth him to be in the number of those of whome the Apostle speaketh 1. Tim. 1. Which would be Doctors of the Law and yet vnderstand not whereof they speake nor whereof they affirme If he haue no more knowledge then he hath shewed in this Suruey he is a Doctor and professor of Diuinitie of a lowe price Little certes doth he vnderstand what that profession meaneth that could not distinguish his owne
these Cardines terrae or rather terren and carnall Cardinalls may goe in vltimos fines terrae that is into the vtmoste endes of the earth to seeke for their mission The Monkes and Fryars are no where mentioned in Scripture vnlesse it be Apocalyps 9. Where wée finde that Locustes did issue out of the smoke of the bothomlesse pit whereby is signified that by their smoky traditions they should obscure the light of the Gospell They succeede not Pastors and Teachers For their profession is pouertie chastitie and obedience to monkish rules and not to teach or administer Sacraments Hierome and all antiquitie put monkes after Priests and range them in another order Fryars entred but lately into the Church vnder the conduct of Dominicke and Francis Their authoritie is wholy from the Pope and other commission can they shew none Masse-priestes are not sent to preach and administer the Sacraments but to sacrifice Christs bodie and blood vnder the accidents of bread and wine for quick and dead as appeareth in the formall wordes of their ordination But such a mission is no where found in Scripture For our Sauiour instituting the Sacrament of the Eucharist said accipite edite bibite That is take eate drinke and not sacrificate pro viuis et defunctis that is Sacrifice for quicke dead True it is that he saith hoc facite that is doe this But hoc facere doth no where eyther in Scripture or prophane Authors signifie sacrifice this Virgil is alleadged where one saith cum faciam vitula But if they bring no better proofes the Masse-priests will prooue themselues as wise as Calues For it is one thing to say facere vitula and facere hoc Beside that Virgil yet was neuer esteemed a good interpreter of Christes wordes To omitte Scriptures this sacrificing Preest-hood of the Romanistes hath no proofe out of Fathers For no where in any authenticall writing of theirs is any mention made of such an ordination Nay it is apparant that the same was first talked of by idle Schoolemen and authorized after a sort by the conuenticle of Florence vnder Eugenius the fourth Finally neither doe Scriptures nor Fathers mention any such real carnal and corporall sacrifice of Christes body and blood made in the Eucharist vnder the accidentes of breade and wine for the sinnes of the quicke and dead as I haue fully demonstrated in my Bookes de mâ—ssa against Bellarmine Nay the Canon it selfe dooth signifie that the sacrifice of the Church is offered as well by the people as the Priest as these words declare qui tibi offerunt But the Papists wil not say that the people offereth vp Christs body Further the Masse-priest prayeth that God would be pleased to accept the sacrifice but it is absurd to make a Masse-priest mediator for Christs body and blood If then they bee false Prophets Theeues Robbers that come without missioÌ„ or sufficient warrant then are the Popes of Rome Cardinals Monkes Fryars and Masse-priests false Prophets Theeues and Robbers And that may in part also bee prooued by the confession of our aduersarie For if as hee saith all are to bée reputed such that can neither shew ordinarie calling from the Apostles nor extraordinarie from the spirit of God then are they to bee shunned as false Prophets and false teachers and punished seuerely not onely as men lately besmired with Gunne-powder but also as false Theeues Robbers For extraordinarie calling they pretend none ordinarie calling authorized by Gods word they haue none as hath in part beene prooued Further we say that whereas two thinges are to be respected in ordination of Bishops Ministers of Gods word viz. the rite of ordination the substance of the function whereto they are ordeyned in the popish Church our aduersaries haue neither of these two lawfull First they haue no impositioÌ„ of hands by Bishops For they haue no lawful Bishops allow the impositioÌ„ of hands of Abbots Further their Bishops are no successors of the Apostles but the popes creatures that is rather a temporal prince then a Bishop The Monks and Fryars are rather called to doe pennance then to preach wheÌ„ they are shorne Secondly their Priests are not called to preach and baptise which was the forme and substance of the mission of the Apostles and their successors but to sacrifice Christes body and blood vnder the accidents of breade and wine for quicke and dead which forme and function neither Kellison nor all the rabble of Romish Priests and Fryars shall euer prooue to bee auncient lawful or authenticall Against our Bishops Priests and Deacons no such matter can be excepted For first it caÌ„not be denyed but that our Bishops were lawfully ordeined by imposition of handes of other lawfull Bishops The Ordination of Bishop Cranmer other Bishops then liuing the Papistes themselues cannot deny to be lawfull But from them other Bishops folowing receiued the rite of consecration Bishop Parker was consecrated by the imposition of handes of Bishop Barloe Bishop Couerdale Bishop Scory and two Suffragans mentioned in the Acte of consecration yet to be seene which not onely had succession from such Bishops as our aduersaries account lawfull but in deede were lawfull Bishops Our bretherne in Germany and Zuizzerland had imposition of handes from Luther Zuinglius Oecolampadius Bucer and others in France from Farel in Scotland from Knox and others whome the Papistes cannot deny to haue bene lawfully ordeined Priests at the least if their owne formes were lawfull And from these men their successors al other Pastors Ministers of the Church haue receiued the rite of impositioÌ„ of handes or ordination to the Ministery Neither is it materiall that the first preachers of the Gpspel in these Countries were not Bishops and so called as it was in England For suppose no Bishop would haue renouÌ„ced the heresyes of Popery nor haue taught sincerely should not inferiour ministers teach truth and ordeine other teachers after them Furthermore they wanted nothing of true Bishops but the name and tytle Finally the rite and imposition of handes by such as are called Bishops is not so necessary but that in a defection of Bishops of a nation and in case of other extreme necessitye Ministers may lawfully be ordained by other Ministers which is prooued first for that generally the Presbytery or Ministery of the Church hath right to impose handes and next for that the Keyes are called Claues Ecclesiae and not Claues Episcoporum and lastly for that necessitie admitteth not the obseruance of all ceremonyes As for example admit a multitude of Christians should goe into the Indiaes without ministers it is not to be supposed but they haue power to appoint Ministers among them selues in this case of necessitye Secondly it is certaine that the Bishops and Ministers of reformed Churches haue bene sent to preach and so administer the Sacraments by such as had authoritye in the Church and that they haue executed their function accordingly Why then
For what motiue can any man haue to beleeue that an vnlearned bougerly blinde and wicked Pope is supreme iudge of Religion that an obscure and infamous Italian hath power to depose the King of England that Christians are not to beleeue the articles of our christian faith nor Scriptures vnlesse they receiue them from the Popes chayre that Ecclesiasticall traditions of which the authours and defenders are not yet resolued are equall to holy Scriptures that the olde lattin vulgar translation of the Bible is authenticall and the originall text not or that Dogges do somtime eate Christes body or that Christes body and blood is sacrificed in the Masse although the same at the same instant be in heauen and is not consumed as is the manner of sacrifices and infinite such absurdities In the end of the first Chapter hee citeth diuers slaundrous reports of Luther and Caluin and talketh Idely of the good life of Papists or rather excuseth their lewd life notorious to the world He doth also alleage the number antiquity miracles and other qualityes of such as taught his religion Afterward he runneth backe to talke of the succession of Popes Finally by a tale out of Iosephus of the Iewes and Samaritans Temple he douteth not but he should winne the victory if he were to plead against vs. But if he plead no more wisely then he doth in this place his auditorye should haue good reason to hisse him from the barre For first his slanderous reportes against Luther and Caluin are matters deuised by Cochleus Staphilus Bolsecus and other popish parasites hired of purpose to deuise slanders against thē of which Bolsecus in publike synode reuoked his malicious libell But the matters we obiect to the Popes and their adherents are matters recorded in publik actes authētical histories the authors wherof were men fauouring popery Secondly this Lobster-faced fellow would blush to talk of the liues of the Italians and other the popes adherents but that he knoweth their lewde actes are concealed from the people of England by the remotenesse and distance of their Country And yet all that know Italy and the nations subiect to the Pope will say he hath no reason to stand much vpon their pietye or honestye Thirdly neuer shall he shewe eyther that the moderne Popes are the successors of the first Bishops of Rome or that the Popish Bishops that are now the marked slaues of Antichrist are the true successors of Austen the Monke and his fellowes Nay the Doctrine that wee professe being taught by them and the decretaline doctrine that we refuse being vnknowne to them it must needes followe that not the popish Wolues but our Bishops are their successors Finally the tale out of Iosephus doth little fit this K. purpose For neither hath the moderne Church of Rome any affinitie with the temple of the Iewes nor can this K. doe any such feates as he imagineth Was not then this surueyor both idle and vnaduised that runneth through so many impertinent matters to his particular purpose and so aduerse to his generall cause The last Chapter of his first book is yet more extrauagāt then al the rest For therin he speaketh not one word of the groūds of our Religion which are the things which he propoūded for the subiect of his discourse but of the Pope whome wee take to bee the head of Antichristes Kingdome and to bee so rightlye called although hee would gladlye prooue him to bee the supreme iudge in matters of Religion And his reason is for that euery Kingdome hath his King euerie Dukedome a Duke euerie Cittie a Major or Bayliffe euery Army a general euerie village almost hath a Constable c. hee prooueth the same also by Gods order both before the Law and after and by the example of Saint Peter and of the Bishops of Rome who as he saith were euer called the Vicars of Christ and successors of S. Peter And in the end hauing runne himselfe out of breath he concludeth that we haue no iudge in matters of Religion and so open a gap to all Heresies But if he come into his Countrie and reason no better the Constable of the parrish where he landeth if hee bee a man of any vnderstanding may doe well to set him by the heeles For First hee reasoneth absurdly from politick bodies to Christes mystical body Secondly if any argument might bee drawne from thence yet would this similitude ouerthrowe the Popes monarchy For albeit euerie Kingdome Armie Cittie and Village hath his gouernour yet it were absurd to make one King ouer all the world one commander ouer all armies one grand Maior or Constable ouer all the Maiors and Constables of the world Thirdly neyther was there one supreme iudge of matters of Religion before the lawe vnder the lawe or in the time of the Gospell as I haue at large prooued against Bellarmine in my Bookes De pōtifice Rom. which are to hot for such a tender fingred Surueyor to handle nor are we now to conforme our selues to the law but to Christes institution Fourthly for one thousand yeares after Christ shall not this ranging fellow prooue that the Bishops of Rome were called Christs Vicars The title of Peters successors is common to all true teachers succeeding Peter and importeth no generall commaund ouer the whole Church Fiftlye Theophilus Bishop of Antioche Lib. 2. Autolicum is grossely belyed So like wise is Chrysostome homil 34. in epist 1. ad Corinth Finally he wrongeth vs where he saith we haue no judge of matters of Religion For the onely supreme iudge that determineth infallibly is God speaking in Scriptures If any varietie bee about his determination the supreme iudge of all the church vpon earth is a lawfull generall councell proceeding according to Gods word In the meane while euerie nation is to stand to the definition of a nationall councel And to this iudge doe we submit our selues As for the Papists they submitte themselues to a blinde Pope that sometime beleeueth not and seldome vnderstandeth the Articles of the Christian faith Kellison therefore that dreameth of such a fellowes infallible iudgement hath little reason to talke against the proceeding vsed in the Church of England for deciding of matters of Religion Further hee hath neede to beware that the Constable of one parrish or other take him not within the sphere of his actiuitie least he place him in the supreme hole of the Stocks for his supreme idiotisme in matters of iudgement concerning religion Chap. 2. The foundations of Popish religion discouered to be most weake and foolish THus we haue séene how much this K. hath mistaken the grounds of our religion and how litle he hath to say against them Let vs therefore nowe consider his supposed groundes and the common foundations of the popish religion and what Christians are to thinke of them Kellison where he talketh of the grounds of our religion discourseth first of the mission of our Preachers and Lib. 1. cap. 1. concludeth
think that these men entend the edification of Gods Church who â—rre in the maine principles and foundations of fayth and cannot stand vnlesse the Pope who hath manifestly declared himselfe an enemy of religion may sit iudge in his owne cause Chap. 3. Kellisons Motiues to Popish religion compared with the Motiues that may enduce men to embrace true Christian religion Therein also the true motiues to Popery are touched KEllison in his first Booke and fift Chapter talketh of Motiues to Christian religion but so coldely and barely as if his cause wanted life and motion First he telleth vs pag. 106. that our Sauiour Christ proued his Mission by prophecyes and miracles Among other miracles hee talketh of the strange coÌ„quest which the Apostles made of Idolatry Secondly he sayth we want reason and authoritye to perswade men to our religion being not comparable eyther to auncient Fathers or to Bellarmine Suarez and such fellowes in wit or learning or good life or antiquity or number or dignity Thirdly he talketh of consent succession But First the example of our Sauiour Christ the conquest made by Christs Apostles ouer Idolatrye maketh against the idolatrous papists For neither can the Pope prooue his vniuersall Monarchy by Prophets or by miracles nor hath any Christian man reason to adhere to papistes that want confirmation of their Popes and Masse-priestes Mission and yet bring into their Churches heathenish idolatry and much false and erronious doctrine and namely concerning the 7. Sacramentes the sacrifice of Christs body and blood in the Masse for quicke dead Popish purgatory and teaching that man by power of free will is able to worke his owne saluation that we are to make vowes and confessions to Saints to offer sacrifice in honor of them that we are to satisfie for sinnes whose guilt is remitted in Purgatory that the Pope hath power to deliuer soules out of Purgatory by his Indulgences that his Chaire is the foundatioÌ„ of the church and such like doctrines of deuils Secondly the ancient Fathers are wholy against the papistes in these poynts As for the Popes of Rome and their parasites Bellarmine Suarez and the rest they are not such as are to be bragged vpon eyther for learning wit good life or any vertue Thirdly neither are the papistes comparable in number to the Turkes Paâ—aÌ„s nor haue they eyther true succession or consent or antiquity that maketh for them Nay if the papistes would stand to these motiues they were cleerly gone For neither haue they prophesies or miracles for them Nor can the Pope or the Masse-priests prooue their mission by miracles nor doth antiquity make for them As for good life this K. may be much ashamed to speake of it the filthynes of Popes Cardinals Masse-priestes Monkes Nonnes and Friars being so notorious to the worlde and recorded in so many storyes and actes of Councels What then is the reason that so many adhere to papistes and what are the motiues that enduce so many to like their religion Forsooth first Fire and Sword For they kill all that will not receiue the Popes marke or that once mutter against their idolatrous religion Secondly secret and trecherous practises against all that shall once dare to professe the truth Masse-priestes brewe treason and rebellion Iesuites set on assassinors The Pope hath his Agents with all Princes Neither doth he or his Agents omit any occasion to stirre vp Princes to make warre against them that professe the truth and to persecute them to death Thirdly excoÌ„municating and killing and poysoning of Kings opposite to the Popes tyranny By the Popes practice K. Henry the 8. and Quéene Elizabeth were often in danger here in England By the trechery of the Leaguers King Henry the 3. was slayne and Henry the 4. wounded and brought to great extremity in France Henry of Lucemburgh was poysoned by a Dominican Fryar Frederic the 2. was empoysoned and in the end murdered as Matthew Paris doth signifie and this no dout by the Popes practise The 5. of Nouember anno 1605. a trayne of gunpowder was layd by certaine Papistes vnder the vpper house of Parliament purposing to destroy the King the Quéene the Prince the nobles and commons there assembled and by their destruction to replant popery in England The treason discouered they broke forth into open rebellion Fourthly slaundrous Libels as the inuectiues of Alan and Parsons against Quéene Elizabeth and the State of Saunders against Her and her Parents and Counsaile of the Leaguers and Iesuites against King Henry the 3. and 4. of France and the rayling discourses written against Luther Zuinglius Caluin Beza Knox and all godly men declare Fiftly their impudent lies and fables in setting foorth their owne Religion and discommending the truth and such as eyther now or in time past professed it as the fabulous tales of Iacobus de voragine Surius Baronius and diuers writers of popish Histories will testifie Sixtly their publishing of counterfet bookes vnder the names of Fathers and the corrupting of Fathers by their expurgatorie indexes 7. Their impudent falsification of ancient Fathers and other writers as may bee prooued out of the allegations of Bellarmine Stapleton and other popish Proctors 8. Their false imputations laide vpon others and their impudent denials of thinges done by themselues 9. The diligent suppressing of the Books of holy Scripture and all Bookes written in vulgar tongues concerning matters of religion 10. The prohibiting of Christians to dispute reason or question of matters of faith 11. The ignorance blindnes of christians that know nothing but onely such matters as the false Fryars and Masse-priestes tel them 12 The impudent clamors raylings of this generation in Pulpits lying and slaundring all that professe the Gospell sincerely 13. The rigor of auriculer confession by meanes whereof the Popish faction vnderstandeth all mens secrets 14. The bloody crueltie of the popes agentes executioners and inquisitors Finally the rewardes and prayses that are giuen to those that trauaile eyther by writing or practise to maintaine the Popes cause Without these motiues all the motiues mentioned by Kellison were to no purpose As for vs wee haue two principall motiues to hold vs in the truth which would also mooue others to draw vnto vs if they knew them The first is the truth and iustice of our cause The next is the impieties blasphemies abhominations fooleries absurdities iniustice of Popery For the truth of our Religion weâ— offer to bring Scriptures councels Fathers antiquitie consent true succession law reason and all other proofes required in the iustification of Religion The reasons to deterre men from Popery we shal God willing deduce at large in a particular discourse Thus much may serue to requite Kellisons discourse of motiues to Religion for the present Chap. 4. Of the markes and properties of Heretickes THe name and nature of Heresie beeing so odious it is not to be maruelled if the Patrons thereof disguise themselues in their tearmes names
saying of Masse or offering their wafer Cakes in honour of our Lady from the Marcionistes the baptisme of Christians by women and their limbus patrum from the Valentinians Manicheies their opinion of the being of Christs body in the Sacrament without soliditie from the Pelagians the denyall of originall sinne in the blessed virgin the perfection of iustice and impeccabilitie of Christians Finally they haue deriued diuers other branches of old condemned Heresies from other Heretickes as at large I haue shewed in my late challenge His fift marke of an Hereticke is want of succession A simple marke if wee doe well consider it For neither in the beginning of the world nor in the time of Aaron was there anye succession of knowne priestes in the world Likewise neither our Sauiour Christ nor Peter did succeede the priestes of the Lawe For Christ was a priest after the order of Melchisedech and Peter was by Christ designed an Apostle hauing none to goe before him But to confesse succession to bee a marke of the Church and want of succession a marke of an Hereticke yet would this one property of Heretickes much blemish the Romish See For neither are the Popes Bishops or Peters successors nor can the Papists deriue their Doctrine of the popes vniuersall power of his two swords of his espousals with the church of his indulgences of the carnal eating champing Christs flesh with the téeth of TraÌ„substantiation of the CoÌ„munion vnder one kinde of adoring the Sacrament and the Crosse with diuine worship of making vowes confessions and prayers to Saintes and such like pointes of decretaline Doctrine from the Apostles or any Apostolike men which as Tertullian sheweth is a necessarie point in succession Ego saith he sum Heres Apostolorum sicut cauerunt testamento suo sicut fidei commiseruÌ„t sicut adiuraueruÌ„t ita teneo As if he shold say none can be the Apostles heires but such as kéepe the doctrine coÌ„tained in their testameÌ„t The same father in the same place excludeth heretikes as strangers enemies holding a contrary doctrine to the Apostles Furthermore the pole-shorne Masse-priests sacrificing Christes body and blood really in the Masse for quicke and dead and diuers purposes caÌ„not deriue their pedegree eyther from the Apostles or from the Priestes and ancient Doctors of the church Finally this forme of gouernment and Doctrine which is now in the Church of Rome cannot bee confirmed by any succession of Bishops and Priests Nay that rotten succession of Popes whervpon the cause of Papists doth hang as vpon a thrid of a Spider-web hath no other ground and certainty then the testimonie of Anastasius the Popes blinde bibliothecary Martin Polonus Platina Sanders Genebrard Illesca and such like base fellows which no Christian I trow wil admit for the Basis and foundation of his faith His sixt marke of heretikes is dissension in Doctrine and this he prooueth in a long and tedious discourse But with this mark he brandeth his owne consortes for Heretikes For they dissent not onely from the auncient Fathers But one from another most manifestly That is aparent by diuers treatises written of controuersies This is prooued by the differences of Thomistes and Scotistes and of all Schoolemen one from an other Neither doe they differ in small matters but in the highest pointes of Religion as namely whether the holy Ghost proceede more principally from the Father then the Son about the diuine notions about the atributes of God about Meritum Congrui about the cause of predestination about the thing designed by the word hoc in these wordes hoc est corpus meum about the conception of the blessed Virgin and all matters of diuinitie as the treatises of Schoolemen doe plainely shew Bellarmine also doth in moste controuersies no lesse earnestly dispute against his owne consortes then against vs. Neither is it materiall that all of them professe themselues willing to abide the Popes determination For vntill he determine somewhat their contentions are endlesse And albeit they then cease to contend yet their differences in opinions appeare neuerthelesse The seauenth chapter of his second Booke discouâ—seth of a seauenth marke of Heretikes and therein he endeuoreth to prooue al to be Heretikes that follow a particular sect Nowe who seeth not that this toucheth the Papists in generall that restreining themselues within the Romish Church followe the Popes sect And are bound by their Doctrine to follow him although he leade them with him to the pit of hell The Monkes also and Fryars follow the heades and rules of their seueral sectes without looking whither they leade them The eight marke of an Heretike saith he is to be condemned by the church or else as he saith afterward by generall Councels which doth no lesse touch his holy Father then the rest For coÌ„trary to the forme of the Nicene councel c. 4 He giueth libertie to Abbots to consecrate Bishops and contrarie to the 5. Cannon absolueth those that are excommunicated by other Bishops Contrary to the 6. Canon hee inuadeth the dioceses of other Patriarkes contrarye to another order hee separateth Priestes from their wiues With Eutyches condemned in the councell of Chalcedon hee beleeueth the Christ hath a bodie neither solide nor palpable nor like to ours For such is that body which he supposeth to be in the Sacrament Likewise all the old Heresies which hee holdeth are condemned by the whole Church Lastly all true Christians doe inwardly abhorre Popish impieties idolatries and Heresies Finally the Papists generally in the Chapt. ad abolendam de haeret condemne them for Heretikes that teach contrarie to the Doctrine of Christes Church concerning the Sacraments But this doth notoriouslye touch themselues For where the Scriptures mention onely baptisme and the Lordes supper as seales of Gods grace they increase the number of Sacraments and make seauen Where Christ said take and eate they say offer heaue hang vp and carry about Where Christ ordeined that all communicating one kinde should also receiue the other they sacrilegiously depriue the people of the cuppe Finallye they teach that Christians are iustified by confirmation and extreame vnction and that all their Sacraments haue like effectes Thus we see hee hath marked his owne consortes with the markes of Heretikes But hee shall neuer bee able to fasten his markes vppon vs. In the beginning of his second Booke hee talketh after his declamatorie manner of the diuels disguising himselfe in the habit of a young gallant like percase to the young Iebusites and Masse-priestes that going about to seduce simple soules attire themselues like gallants or of a Fryar Hee assureth also his disciples that he is discryed eyther by his staring eyes or stinking sauor or horned head or forked feete or base voice But first we would gladly knowe of him why the deuill should rather speake in a base then in a meane voice and next how hee commeth so well acquainted with him that hee knoweth his whole description from his hornes
heauen to be deserued by such as loue God 18. They doe holde for the moste parte that Christ from the first instant of his conception was vir perfectus and had the perfect vse of reason and did merit But this being graunted there is no difference betwixt a man and an Embryo or Childe newly conceiued and Christ must needes haue a soule and body of an other nature then other men 19. Although Christ bee the vniuersall mediator of all mankinde yet Petrus de Tarentasia and Richard de media villa teach that praelates and Saintes are called particular mediators praelati viri sancti say they dicuntur particulares mediatores personarum quarundam 20. They deny that Christ was a man during the time that he lay in the graue In that time also Antisiodorensis dooth denie him to be our redeemer as this word redeemer signifyeth the worker of the mysterie of our redemption But if he were then no mā then was our Sauiour sometimes no man so the mystery of the vnion of the two natures is dissolued if then he was no redeemer then he lost the honor of the redemption of mankinde neither of which can be affirmed without grosse inconueniences 21. Albertus and others say that Diuels carrie their hell about with them Which if it bee granted then the hell of Papistes is no determinate place neither is it in the bowels of the earth but also aboue the earth and in the ayre and in the Popes chamber when the deuill is there 22. Bellarmine lib. 1. de missa C. 2. saith that in a true sacrifice that is offered to God it is required that it bee destroyed His wordes are ad verum sacrificium requiritur vt id quod offertur deo in sacrificium planè destruatur If then the Papists offer vp the verie bodie and blood of Christ in the Masse as they teach then they destroy Christes bodie and blood and depriue vs of Christes body But this is a most blasphemous assertion to say that Christes bodie and blood may be destroyed and such fellowes deserue of all Christians to bee abhorred as blasphemers and abolishers of Religion 23. They holde that not onely wicked and reprobrate men but also that Dogges and hogges may eate vp Christs true bodye But that is contrarie to all Religion not onely to cast holy thinges but also the redeemer of the world to Hogges and Dogs 24. They beleeue and teach that Christes body is in the Sacrament really although it bee neither seene nor felt there They beleeue also that the same body is both in heauen visible and in the earth inuisible at one time But this dooth quite ouerthrowe Christes humane nature For neuer was there man in the world that had such a bodie 25. Bellarmine lib. de incarnatione Cap. 11. saith that God is able to turne all the world into bread and that all this bread may bee turned into Christes body But it is moste absurd to thinke that Christ hath a bodie so great as all the world or that al the world is no bigger then a mans body or that one mans body may bee in all places 26. They pray vnto Saints to helpe them and to intercede for them But what is more absurd then to leaue Christ and to pray to those of whome they haue no certaintie whether they be saued or not if they say they are assured they are saued they speake absurdly For if they teach aright that no man can assure himselfe of his owne saluation then they teach men absurdly to assure themselues of the saluation of all those that are canonized by the Pope 27. They ouerthrowe the groundes of artes and rules of reason and sence where they teach that Christes bodye and blood is really in the sacrament and offered vp continually for quicke and dead For reason and Arithmeticke teach vs that many vnityes make a number that one one make two But this ground the Papists destroy For albeit vpon this Altar is one bodie and at the same time another vpon an other yet doe they denye that in this case one one make two They say also that albeit Christes body bee entyre vppon three hundred seuerall altars yet there are not diuers bodies vppon the Altar Sense also teacheth vs that wee receiue breade and wine But they will haue vs rather to beleeue the Pope then our owne sences Philosophye teacheth vs that no bodye can come to a place or goe away without locall motion But these teach that Christes bodie beginneth to bée in the Sacrament and departeth from thence againe the formes being corrupted without locall motion 28. All Christians beleeue that Christ is the redeemer of the world and the sole and absolute mediator betwixt God and man But Papists in their Masse make their Priestes mediators betwixt God and Christes body that lyeth on the altar as they say and that in pitifull sort included in a small roome Supra quae saith the Preest speaking of consecrated hoastes propitio ac sereno vultu respicere digneris accepta habere as if God wold not looke vpon his Sonne nor accept him without their mediation And againe iube haec perferri per manus sācti angeli tui in sublime altare tuum that is commaund this sacrifice viz. of Christes bodie and blood to bee carryed vp vnto thy high altar by the handes of thy holy Angell So they make Christ a weake and impotent mediator that cannot ascend into heauen without the Preests Prayers and helpe of Angels 29. They beleeue that their soules are redeemed by Masses for that they boldely affirme in the Canon by indulgences and merits of Saintes and by our owne satisfactions as it appeareth by their common positions in their Doctrines of indulgences merits and satisfactions 30. They destroy Christes Preest-hood and that two waies First as if he had offered no perfect Sacrifice for mans sinne they continually offer vp sacrifices for quicke and dead Secondly as if his prayer were not heard they runne to our Lady to Angels and Saints and make them their mediators Our Lady they call the gate and S. Peter the Porter of heauen 31. They denie Christ to remaine a Preest for euer after the order of Melchisedech when they teach that their Masse-priests are after the order of Melchisedech and that Christ offereth not now but by these Vicar-priestes 32. They deny Christ to be the onely head foundation and teacher of his Church giuing equall authoritie to vnwritten traditions and popish decretales and to Christes doctrine Finally no man can talke more wickedly and dishonorablye of Christs person ond offices then Kellison Page 256. he saith the word was mute But what could the Arians speake more dishonorably of the eternall word then to say he was mute He saith also that Christ with one word or teare might haue redeemed vs. But this abaseth the greatnesse of his power and diminisheth the merit of his passion Page 261. He affirmeth that Christes passion
was not our formal iustification nor satisfaction but onely the meritorious cause of our redemption saluation which deserued for vs at Gods hands grace by which together with our cooperation wee may bee saued and redeemed He might in more cleere wordes haue said that Christ did not satisfye for vs nor saue vs or redeeme vs but onely merited for vs that we might satisfye for our selues saue redeeme our selues Which doctrine is most blasphemous moste desperate and derogatorie to the glorious worke of that great redemption which Christ wrought for vs vpon the crosse P. 265. Hee defendeth the mediation and intercession of our Lady of the Saintes for such as worship them call vpon them But as they that worship more Gods then one are indeed without God so this defender of many mediators hath not nor indeede acknowledgeth any true mediator P. 271. Hee saith that the seauen Sacraments doe all giue grace to heale our spirituall woundes which being added to that which hee said before of Christes meriting grace by which together with our owne cooperation wee may bee saued It appeareth that hee neither maketh Christ our redeemer nor the Physicion by whose wounds wee are healed For you see he ascribeth it to secondary causes nay to extreme vnction and ceremonies neuer instituted by Christ Nay hee supposeth that our diseases may bee cured by the Priestes of Baal by the flames of purgatorie and the oyle of indulgences But let him not deceiue himselfe The scalding fire of purgatorie wil not agree with his greasie shauen crowne P. 283. Hee speaketh eagrely against those that deny Christ to bee a law maker But his secret purpose hee dare not vtter for hée knoweth that the Romish Church maketh the Popes lawes to binde in conscience and from Christ to him trāslateth the power to make lawes But this would haue appeared verye grosse and would haue shewed that for Christes tribunall seate he ment to erect the Popes consistorie P. 285. Hee telleth vs that Christ hath many vicegerents in his Preest-hood But this doth quite ouerthrow Christes préest-hood that is without succession and vicegerency being according to the order of Melchisedech that had neither successor nor vicegerent This K. himselfe will not deny I thinke albeit hee be a dull fellowe that Princes that are present neede no vicegerents How then commeth it to passe Christ beeing present with his church as the Papists say really on the alter as we say by his holy spirit and grace that this fellow will needes appoint him vicegerents bring in a race of Baals Preestes and bald Sacrificers without lawful institution or commission Lib. 3. cap. 7. he talketh of Christes iudgment And in the 8. Chapter of the same Booke of wrong offerd to Christ by making others equall to Christ And in the 9. Chapter of those that make Christ ignorant of his office But hee had little reason to talke of these matters seeing the Papistes will haue Christ and the Pope to haue but one consistory hold that the Popes iudgment is infallible when he determineth matters of faith They do also make the Pope head of the Church and vse other mediators as well as Christ The glosse also vpon the extrauagant vnam sanctam de maiorit et obed doth blasphemously in a certaine case charge Christ with indiscretion Non videtur dominus discretus fuisse saith he vt cum reuerentia eius loquar nisi vnicum post se talem vicarium reliquisset Pag. 338. he commeth in with this prouerbe loue me loue my Dogge And there-vpon gathereth that we loue not Christ because wee worship not our Lady and the Saynts comparing them to Dogges What then remaineth but that the Pope cause this madde Dogges teeth to be knocked out that biteth he careth not whome blasphemeth Christ and dishonoreth his Saintes whom he would seeme to honor Chap. 7. An answer to Kellisons calumniations charging vs eyther to haue no Religion at all or a gracelesse Religion IF Our aduersarie were a man of grauitie and did dispute like a Diuine or a man of learning it were not amisse to bestow some more labour vpon him But now seeing he doth nothing but lye like a Sycophant and rayle like a scurrilous and gracelesse companion deuoyd of reason and honesty in that which followeth I will trusse vp his great fardle of foolery within the compasse of a few leaues If any thing leaue it shall not fayle to haue answer God-willing in my next if he can and will note the dedefault His first bolt against our Religion is this you haue no true Priestes ergo no true Religion as we may reade Lib. 4. c. 1. But his antecedent is false For if by Priestes hee meane true Bishops and Pastors that truely preach the word and sincerelie administer the holy Sacraments according to Christ his institution then haue wee such Neyther is it materiall that they haue no ordination from the Pope nor offer sacrifice for quicke and dead For neither are the Popish sacrificing shauelinges true Priestes nor haue they any good ordination being authorized eyther by the Pope that is a lay man or by Abbots that haue no right to ordeine Ministers or by such as haue their ordination from the Pope who is a mere vsurper of Episcopall authoritye That they are not true Priests it appeareth both by their defect of ordination and also by the false title of their office being appointed to sacrifice for quick and dead The scriptures speake often of Priestes or Elders So likewise do the Fathers But they vnderstand such as preach the word and administer the sacraments and not sacrificing shauelinges offring for quicke and dead Further we may answer that for sometime and in some places Religion may consist without ordinary pastors verie well without Popish-priestes This discourse therefore is all for vs and against Kellisons shauen crowne and idolatrous Priest-hood His second bolt is leuelled at our religion very lewdly For it toucheth not vs that haue not only the sacrifices of praise thanks-giuing all other spirituall sacrifices vsed among Christians but also the commemoration of Christes onely sacrifice once offered vpon the Crosse dayly celebrated in the holy Eucharist But it striketh the Massing Religion deadly For if there be no Religion where there is no reall and externall sacrifice then haue the Papistes no Religion And that is prooued first by Bellarmines wordes Lib. 1. de missa cap. 2. Where he sayth that in a true sacrifice offered to God it is required that the thing offered be destroyed If then they offer vp Christes body and blood in their Masse then do they consume and destroy the same and afterward leaue themselues nothing to offer Secondly that sacrifice of Christes body and blood within the accidents of bread wine which the Masse-priestes offer for quicke and dead as they surmise is a mere fancy and imagination of theirs contradicting Christ his institution of the Eucharist and diuers
also prooued for that Christ was baptized by Iohn and for that the Apostles were baptized with no other baptisme Neither dooth the example Act. 19. prooue it to bee different For eyther they were not well baptized that were baptized into Iohns baptisme or they were not rebaptized but onely had imposition of handes and the baptisme of Gods spirit True it is that caluin denyeth womē power to baptize so wold that aduersaries also if they did not corrupt al good orders But that addeth to the dignitie of the sacramēt He saith further that some that are not baptized may be saued And so the aduersaries graūt also especiallye when eyther Martyrdome supplyeth baptisme or a man seeketh baptisme and cannot haue it in time That the Children of the reprobate are not to be baptised or that the Children of the faithfull neede not to bee baptized Caluin neuer sayd nor thought Neither dooth hee say that wee receiue bare signes in the Lords supper but the communion of the body and blood of Christ If then this surueyor would haue set downe these learned mens wordes truelye then should hee haue had no reason to charge them with taking away the Sacraments or derogating from them But the Papistes while they depend wholy vpō the préests intention and chop and change wordes in the holy institution and take away not onely the substance of bread and wine but also the Cup from the communicantes doe indeede depriue Christians of the Sacraments Thomas Aquinas p. 3. q. 66. saith that baptisme may bee administred in lixinio that is in lye and Albertus in Brodio that is in pottage Dionysius Carth. in 4. sent dist 3. q. 2. saith that our Ladies name may be added to the name of the Trinity and yet all remaine good Potest in inuocatione beatae mariae fieri baptismus cum inuocatione Trinitatis Finally they teach that Dogs Hogs may eate the Sacramēt of the Eucharist vse to baptise belles These are the men therefore that abuse the Sacraments and depriue Christians of them not Luther or Caluin His sixt and last bolt is directed against the Liturgie and prayers of the Church But as in other places so heere also the man shooteth at rouers ranging vp and downe in an idle and tedious discourse concerning the excellency of prayer which no man calleth in question But that which in the title of his Chapter hee proposeth to himselfe hee forgetteth and cannot prooue viz. that eyther wee haue no prayer or else disorders in prayer Hee is not ashamed to affirme that wee haue no prayers at al on working daies But that is confuted both by common experience and the publike orders of the Church On Holy daies hee saith we spend our time in yelling out Geneua Psalmes So the Deuill teacheth him to yell out blasphemyes against the prayses of God in Psalmes translated out of holy Scriptures And why thinke you forsooth because wee admit not the filthie idolatrous prayers of the Masse and breuiaries and for that also wee pray in tongues vnderstood and with our spirit and vnderstanding and for that we vse not their Baals songs But when Christians consider how Papistes pray like Parrats not vnderstanding what they say and sing their monkish Hymmes call vpon they knowe not whome and send vp their prayers before stockes and stones they haue no occasion eyther to mislike our Prayers or Psalmes or to allow their owne Neither is it materiall that wee beleeue not that Prayers merit heauen or satisfye for our sinnes or that man naturally hath liberum arbitrium both in knowing and dooing thinges pleasing to God For albeit they merit not yet they both obtaine thinges necessarie and remooue thinges hurtfull Againe albeit wee cannot satisfye for our sinnes by prayers yet by them we obtaine remission of sinnes for which our Sauiour hath sufficiently satisfyed Finally albeit the natural man by freewil and nature dooth neither vnderstand the thinges of God nor pursue after thinges pleasing to God yet directed by Gods holy spirit by prayers wee obtaine Gods grace that both enlightneth our vnderstanding and helpeth our weakenes So in all these cases prayer is profitable Furthermore albeit wee teach that man is iustified by faith and that euerie true Christian led by Gods spirit is to assure him selfe of Gods fauour yet are wee not to neglect the meanes nor to contemne Prayers which are exercises of our faith and helpe to confirme vs and are meanes to obtaine thinges necessarie for vs. The Surueyor therefore that concludeth against the meanes because wee assure our selues of the end promised vnto vs through Christ Iesus is but an ideot disputer For albeit wee hope to attaine to the end yet wee doe not deny ordinarie meanes Chap. 8. The Surueyors calumniations against our Doctrine concerning God refuted AS it is a heynous Heresie to make God the author of sinne and condemned in Florinus and Blastus so it is a heynous calumniation to charge innocent christians with so heynous a crime as to hold God to bee the author of sinne All this notwithstanding Kellison a Surueyor as hee calleth himselfe but not for Christ but for Antichrist will needes affirme that wee make God the author of sinne and wickednes But what if we teach contrarie will it not appeare that the author of sinne was author also of this shamelesse and sinfull slaunder well then let vs see what is publikelye professed by the reformed churches In the confession of the French Church we reade that God is not the author of euill and that he is cleare of all blame for thinges done euill The Heluetian Churches condemne Florinus and Blastus for maintaining the contrarie Doctrine Damnanus say they Florinum Blastum omnes qui deum faciunt authorem peccati The same also wee doe both in our writinges and Sermons publikely teach and professe Neither can this K. alleadge either sentence or word to the contrarie But saith he lib. 5. c. 1. Caluin and his followers auouch that God immediatelye and directlye is the author of wickednes and Melancthō in Rom. c. 8. auoucheth that Dauids adultery Iudas treachery were as much the work of God as S. Paules vocation He saith also that Beza diuers others haue like sayings But first wee are vniustly charged with euery priuate mans opinions neither will our aduersaries thinke it reason in their owne case to bee so vsed Secondlye Caluin is much wronged by this foule mouthed curre For he is so farre from saying that God is the author of all wickednesse that expressely lib. 1. instit c. 18. he teacheth that God is author of no wickednesse Falsely also dooth he charge Caluin to say that God not onely foreseeth mans sinnes but hath created him of determinate purpose to that end Hee saith onely that God dooth not onely permit men to doe what they will but dooth gouerne their actions and direct them to such endes as he appointeth not that he willeth or acteth their sinne
pretended yet that is nothing for the aduantage of our triple crowned Popes that are so vnlike to Peter and kil Christes sheep as he fed them Nay the auncient Bishops of Rome neither gaue lawes to the whole church nor ordained bishops in all quarters nor receiued appeales out of al the world nor reserued certaine cases to themselues nor practised the rest of the moderne Popes authoritie But saith K. where a head wanteth there euerie man may preach and embrace what Religion he will As if generall and prouinciall councels and Bishops in their Diocesses Godly Princes in their Kingdomes were not able to remedy this disorder Other meanes certes there was not in the primitiue Church and he that looketh that Popes should redresse Atheisme and other abuses is himselfe much abused In the last Chapter hee saith that denying the reall presence taught by the Popish Synagogue we ruine Christian Religion and call all other mysteries of faith in question But his proposition is moste false and absurd For not those which deny the Cyclopicall eating of Christes flesh and the carnall presence thereof vnder the accidents of bread and wine but such rather as hold that Christes flesh and blood is receiued of reprobats persons nay Hogges and Dogges and is swallowed downe into the belly and deny thinges felt and seene doe bring a slaunder vpon Religion and call all holy mysteries not onely into question but into contempt also Auerroes for this grosse opinion onely affirmed that the Religion of Christians was of all other most ridiculous For what can bee deuised more ridiculous then to make a God and to eate him vp presently this doctrine of Papists hath beene a great stumbling blocke both to Gentiles â—nd Christians and is so improbable and contrarie to Christes institution the expositions of Fathers and common reason as nothing more Kellison I confesse braggeth that he will bring as plaine proofes for the reall presence as are brought in scriptures either for the holy Trinitie or Christes incarnation Or else he promiseth he will yeelde the bucklers Which if hée would haue performed then had he long ere this lost and forsaken the field For he bringeth onely two places and neither of them to his purpose as I haue at large declared in my Book de missa against Bellarmine where all the cauillations of our aduersaries are particularlye discussed and so stand for any thing either this doughty Doctor of Doway or Bellarmine can say against vs. Furthermore the comparison of the popish reall presence and the Doctrine thereof compared with the great mysteries of the holy Trinitie and Christes incarnation declareth him to bee an Atheist that beleeueth such fundamentall pointes of Religion no more then the popish absurd Doctrine of the carnal and canibal like eating of Christes flesh and drinking of his blood and receiuing them with our mouth into our bellyes Diuers other absurdities hee committeth also in this Chapter page 698. speaking of popish sacrifices by sacrifice saith he wee consecrate to his seruice the liues and substance of brute beastes So it appeareth if they sacrifice Christ in the Masse that they kill him and compare him to brute Beastes page 710. hee falsifyeth Saint Augustines wordes in his tract vpon S. Iohns Gospell page 713. hee confoundeth real sacramentall eating There also hee saith that Christ would not say he meant a figuratiue and spirituall eating but moste falsely For Christ saith that the flesh profiteth nothing And both Origen and Austen do expound these wordes of eating Christes flesh spirituallye and figuratiuelie Lastly to prooue the real presence hee alleadgeth page 728. a testimonie out of S. Andrewes legend But neither can he prooue his carnall reall presence nor iustifie his assertion where hee maketh them Atheistes and ruiners of Christian religion that deny this absurd scandalous and blasphemous Doctrine Wherfore as by lawful tryall we haue acquited our selues our doctrine of all suspition of Atheisme so wee doubt not but to lay the same most iustly vpon the Pope his adherents vpoÌ„ their impious wicked doctrine * Outward professors of Popery inward Atheistes Bernard in serm 1. in Conuers Pauli beganne to complaine long since both of the iniquitye of Popes and of the dissolutenesse of Preest and People Egressa est iniquitas à senioribus iudicibus vicarijs tuis saith he qui videntur regere populum tuum Non est iam dicere vt populus sic sacerdos quod nec sit populus vt sacerdos Petrarch in his Sonnets calleth Rome false and trayterous Babylon and the mother of errors and chargeth her with seruing Venus and Bacchus rather then the God of heauen In his Epistles without name speaking of the Popes Court hee saith it is voide of all goodnesse and that there is neither libertie nor rest nor joy nor hope nor faith nor charitye but contrariwise greate losse and casting away of mens soules Omne ibi bonum perditur sed primum omnium libertas mox ex ordine quies gaudium spes fides Charitas animae iacturae ingentes Wernerus in fascic temporum in Martino 2. Adriano 3. Stephano exclaimeth as if holy men were perished from the earth and truth diminished among the Sonnes of men and as if that were a moste wicked time ô tempus pessimum saith he in quo defecit sanctus deminutae sunt veritates à filijs hominum Breidenbachus in historia peregrinat sua reporteth that in his time the law was departed from priestes justice from Princes counsaile from the Elders faith from the people loue from parents reuerence from Subjects charitie from Praelates Religion from Monkes honesty from young men discipline from the Clergie His wordes are these Recessit lex à sacerdotibus à principibus iustitia consilium à senioribus à populo fides amor à parentibus à subditis reuerentia charitas à praelatis religio à monachis à iunenibus honestas à clericis disciplina In veritate comperi saith Walterus Mapes quod sceleri cleri studet vniuersitas liuor regnat veritas datur funeri haeredes luciferi sunt praelati That is of a truth I finde that the whole Romish Clergie dooth study vilany Enuie reigneth and truth is buryed Such Clergiemen are the heyres of Lucifer And againe non est qui faciat bona istorum quorum conscientia speluncae est latronum There is none of these that dooth good their conscience is like a denne of theeues Mathew Paris in Henr. 3. saith that in those times the sparks of faith began to grow cold Temporibus illis ingruentibus igniculus fidei coepit nimis refrigescere Petrus de Alliaco in lib. de reformat eccles noteth the luxuriousnes auarice idlenesse blasphemies magicke artes and superstitions and that both of Princes and people of his time Adrian the 6. in his instructions to his legat Cheregatus confesseth ingeniously the corruptions of the church of Rome and Romanistes Omnes nos saith he declinauimus
vnusquisque in vias suas nec fuit iam diu qui faceret bonum non fuit vsque ad vnum The Bishop of Bitonto preaching in the first session of the conuenticle of Trent speaking of the manners of the people then confesseth that they said in their heart that there was no God dicunt in corde suo saith he quod non est Deus This may also bee specified by infinite examples both of Popes and Cardinals and their followers Theodoricke à Niem de schism lib. 2. c. 42. calleth Gregory the 12 and Petrus de Luna Elders of Babylon and saith that such iniquitie was gone from them that the Catholike faith was therby ouershadowed and that Religion suffered Shipwracke and that vertue was departed from all men Vt Catholica fides obnubiletur omnis religio naufragium patiatur Virtutes ab omnibus recesserunt Iohn the 12. or as some number the 13. dranke to the Deuill in his meriment and called vpon him when he playd at Dice and as the Histories set out by Papistes themselues declare was a wicked fellow Gregory the seuenth as Beno the Cardinall writeth had commerce with the Deuill and was in the Councell of Brixina condemned for a Magician Hee saith also that hee cast the Sacrament into the fire which is not so much in him to bee maruelled For hee that worshipeth the Deuill cannot esteeme much of the body of Christ which as Papists hold is contained vnder the formes of bread and wine in the Sacrament This man when he dyed as Sigebertus witnesseth confesseth that by the perswasion of the Diuell hee had raysed many stirres in the world Siluester the second as storyes report made a compact with the Deuill It is sayd also that Gregory the 6. Bonet the 9. Paul the third and diuers other Popes were Magicians and Negromancers But such men as giue themselues to art Magick renounce God and serue the Deuill Of Sixtus the fourth we read that hee laughed at Religion and beleeued not that their was a God Riserat vt viuens caelestia numina Sixtus Sic moriens nullos credidit essé Deos. saith one Vpon Alexander the sixt Sanazar wrote these verses as a memoriall of his impieties Humana iura nec minus caelestia Ipsosque sustulit deos c. That is he disolued both Gods Lawes and mans Lawes and beleeued not that there was a God Clement the 7. as is said when hee drewe neere to his end told those which stoode about him the shortly he hoped to bee resolued of that of which he had euer much doubted viz. whether there were eyther Heauen or Hell or no. And the rather wee beleeue this report because these verses were written of him Contemptor diuum scelerum vir publicus hostis that is a contemner he was of God a flagitious fellow and à publique enimie of his Country Iohn the 23. was condemned by the councell of Constance for denying the resurrection of the dead and for other poyntes of Atheisme Leo the 10. esteemed the Gospell no otherwise then as a fable And of Iulius the third the Papistes them-selues reporte diuers speaches sauoring of Atheisme If then Atheisme do so raigne in the Popes of Rome whome the Papistes call most holy and honor as the heades and foundations of their Church supreme Iudges of all controuersies and are bound to follow albeit they may lead infinite soules to Hell as it is said in Chap. si Papa dist 40. it is no maruell although the Masse priests and their followers be tainted with Atheisme and contempt of Religion Machiauell whome many Atheists follow was no English-man but an Italian and a great friend of Clement the 7. to whōe also he dedicated his Florentine historie Neither was he an English-man that held it a peccadillo or little sinne no creer en dios that is not to beleeue in God That Italian that beleeued no other Trinity then Messer domine dio il papa et nostra donna et preti et frati that is God Almightie the Pope and our Lady and Priestes and Friars learned not his impiety I trow from vs. The * That the Doctrine of Popery tendeth to Atheisme very doctrine of Popery tendeth to Atheisme and ignorance of God Generally the lay-people think themselues safe if they beleeue as the Church beleeueth and so Hosius and others teach their Disciples But what I pray you is this but Atheisme for men to be ignorant of Christ his grace and of the meanes of their saluation and of Gods true worship Ephes 2. the Gentiles worshipping many Gods are sayd to be without God in the world May not then the same be verified of Papistes that worship so many Angels and Saintes and giue the honor of God to the Sacrament to the Crucifixe and the Images of the Trinity Thirdly how can we esteeme them to haue any feeling of true piety that speake so lewdly of Scriptures Some call them a Nose of Waxe some a Ship-mans Hose some a bare Letter some Inky Diuinity some a matter of strife some the ground of Heresies Kellison pag. 687. saith if a man contemne the authority of the Romane Church that hee shall no more bee able to assure himselfe of Scripture then of a Robin Hoodes tale Pag. 41. hee saith the Scripture with a false meaning is the word of the Deuill As if the Scripture being endited by the holy Ghost could in any respect be called the word of the Deuill Pag. 39. he compareth Scriptures to Aesopes Fables and saith they are of a Waxie nature But he that is of God heareth Gods worde and speaketh reuerently of Scriptures Fourthly none but Atheistes and such as sauour of Atheisme directly violate and impugne Gods commaundements and make Lawes repugnant vnto them But the Papistes offend heerein both greeuously and notoriously God sayth thou shalt haue no other Gods but me the Popish faction sayth contrary thou shalt haue other Gods commaunding their followers to call vppon Saints and Angels to worship the Sacrament and Crucifixes to confesse their sinnes to offer Christes body and blood in the honor of Saintes and Angels Tursellinus a Iebusite in his Epistle to Peter Aldobrandini before his storie of Loreto saith Christ hath made his Mother partaker of his diuine Majestie power as farre as it was lawfull Matrem suam saith he praepoteus ille deus diuinae maiestatis potestatisque sociam quatenus licuit asciuit In the second Commaundement we are directly prohibited to make grauen Images to the intent to bow to them and to worshippe them But the Papistes haue impiously blotted out this commaundement in their short Catechismes commaund men vpon paine of death and damnation to fall downe before Crucifixes and other Images and to worship them somtime with doulia sometimes with latria according to the subiect The third Cōmaundement forbiddeth vs to take Gods name in vaine But Papistes in their rascall Rhemish annotations in Act. 23. teach their followers to
periure them-selues in their resolutions of cases of consciene teach them how to equiuocate to frustrate othes And the Pope commaundeth his followers to break their othes giuen to Princes by him excommunicate vppon paine of damnation God commaundeth subiects to obey Kinges and Children to honor Parents The Pope commaundeth them to Rebell and take armes against such as he excommunicateth and willeth Children to be exequutioners of their Fathers by his inquisitors being falsely iudged Heretikes God forbiddeth murder adultery fornication theft false witnessing and concupiscence The Pope promiseth heauen to murderers of Princes and to Gun-powder Traytors permitteth common stewes receiueth the hyre of Whores commaundeth all his followers to spoyle such as by him are most vniustly excommunicated by lyes and forgeryes maintayneth his vsurped Monarchy and determineth in the conuenticle of Trent that concupiscence is no sinne in the regenerate Can we then doubt whether Papistes be Atheistes Fiftly none but Atheistes eyther take to themselues diuine honor or giue the same to creatures But the Pope c. satis dist 96. taketh to himselfe the name of God In the first Booke of Ceremonies c. 7. hee applyeth to himselfe the honor that is proper to Christ saying All power is giuen to me in heauen and earth In c. quoniam de immunitate in 6. he claymeth to be the spouse of the Church His flattering parasites call him a God on the earth and our Lord God the Pope and such like tearmes as may bee prooued by the testimonie of Felin in c. ego N. de iureiurando and by the glosse in c. cum inter non nullos extr de verb. signif Thomas Waldensis a man much esteemed by Stapleton in prolog Tom. 1. doct fid thus cryeth out to Pope Martin Lord saue vs wee perish Simon Begnius in concil later sess 6. calleth Leo the x. the Lion of the tribe of Iuda and a Sauiour Ecce venit Leo de tribu Iuda saith he And againe te Leo beatissime saluatoreÌ„ expectauimus The same may also be prooued by infinite other testimonies Sixtly Atheistes they are that make a mocke of Christian Religion But this is a common crime of Popes and Papistes for commonly they vse wordes of Scripture to make sport withall As did Bonâ—face the 8. casting ashes into Prochetus his eyes and turning these wordes memento homo quod cinis es into a iest They also say that Christ may be eaten of Hogges and Dogges and hang him vpon euerie Altar Gregory the 7. cast him into the fire When the Pope rideth abroade he sendeth his God of past among the baggage and scullery When their Saints doe not answere their desires they cast them into the water and rayle on them Seauenthly not contenting themselues with Christian Religion they haue forged diuers new Relgions and place more perfection in them then in Christian Religion Vnto S. Francis they giue the title of figuratiue Iesus and say that the order of S. Dominicke is protected vnder our Ladyes gowne in heauen all which be trickes of Atheisme Eightly the worship of Angels and Saintes is confirmed with infinite lies and most ridiculous fables redde publikely in popish Churches And yet no man alloweth them but such as make mockes at Religion Ninthly it is playne Atheisme to deuise new worships of God For Christians haue but one God and one worship of God prescribed in his word It is also atheisme to violate Christes institution in his Sacraments But Papists haue deuised diuers new formes in worshipping of God by Masses prayers to saints incensing of images leading about Asses carying of palmes and infinite such like ceremonies They haue also deuised new Sacraments and made them equal to baptisme and the Lords Supper Vnto bapisme they haue added chrisme salt spittle light From Christes supper they haue taken the Cuppe They haue abolished bread and wine Of a Sacrament to bee receiued they haue made a sacrifice to be heaued and offered That which should bée common to all they haue made priuate where Christians shold celebrate the memorie of Christes death in the Lordes Supper these commaund the Sacrament to bee administred in a tongue not vnderstood where the People vnderstandeth neither what is doone nor said Finally by the confession of Kellison the Papists may be conuinced to be execrable Atheistes Papists proued Atheists by KellisoÌ„s confession For if Atheistes bee monsters begotten by Heresies as he saith then are Papists moÌ„sters For they maintaine many old and new Heresies as hath often beene prooued and are easily conuinced to bee Atheistes The heresies of Simon Magus Carpocrates the Scribes and Pharises the Capernaites of Marcus the Encratites Collyridians Eutychians PelagiaÌ„s StaurolatriaÌ„s diuers others are coÌ„mon among them Page 261. he saith that Christes passion was not our formall justificatioÌ„ or satisfactioÌ„ He meaneth likewise that his iustice is not our formall iustice and saith that he is onely the meritorious cause of our redemption and saluation which deserueth for vs at Gods hands grace by which together with our cooperation we may be saued redeemed But this is most horrible impietie and taketh from Christ the honor of our redemption saluation and iustification making man to be his owne redeemer and sauiour Pag. 667. hee reckoneth them among Atheistes that make God cruell and tyrannical But so doe the Papistes making our Lady more mercifull then Christ and setting out him with Dartes and Thunder-boltes and her with mercy and pittie They do also say that God punisheth sinnes forgiuen with cruell torments in Purgatory and make the Pope to graunt indulgences which God doth not Pag. 668. hee insinuateth them to bee Atheistes that erre in Gods worship and offer not lawfull sacrifices vnto him But of this crime the Papistes are most guilty pretending to offer Chistes body and bloud really which was neuer commaunded them nor can be done more then once and erring wholy in the worship of Saints and images Pag 674. He giueth out boldly that those which coÌ„temne the Churches authoritie bring all Religion into contempt But audaciously hee therein condemneth the Pope and Synagogue of Rome For none euer did more proudly condemne the authoritie of the church then they The Pope claymeth to be aboue the generall councell and aboue the Church If the whole world shold giue sentence against the Pope they say his sentence is to be preferred before all Him they honor as supreme iudge The authoritie of the Fathers they regard not if he say contrary They giue him power to dispense against the Law and against the Apostle Page 689. he saith that such as admit some bookes of Scripture reiect others open a gappe to contempt of all Scripture and religion But if such as reiect Scriptures and contemne them be Atheistes then are Papistes superlatiue Atheistes They also reiect the third and fourth bookes of Ezras and the third and fourth of the Machabees Lastly they esteeme not in allowing or disalowing of canonicall Scriptures eyther