promised safeconduct to all that would come to Trent but contrary to the same Vergerius and others were excluded out of the synod and diuers doctors comming out of Germany could not be heard to dispute and hardly escaped with their liues out of the place Charles the 9. of France anno 1572. with monstrous oaths and solemne promises drew the Queene of Nauarre the admirall and many other noble-men and gentle-men vnto Paris but it cost them full deare and lost them all their best men for there that noble Queene was poisoned there the king of Nauarre was taken prisoner and the rest trecherously murdred and so farre was the Pope from condemning this fact that he caused the same to be set out in tables in his pallace among the triumphant acts of Popes In France and Flandres vpon surrenders of townes seldome did our aduersaries regard either oath or promise diuers edicts haue beene published by the French king for the pacification of troubles but they prooued nothing but traps and engins to take men that ment simply and plainly the capitulation with them of Sancerre was megerly performed The duke of Alua and his complices contrary to promise murdred the garrison of Arlem Narden Zutphen and diuers other townes Of late we thought our selues secure hauing peace with all the world but euen then we were neerest danger and could not haue escaped it if God had not discouered the mine the powder the traine and the whole packe of traytors In the yeare 1588. while the agents of Spaine and England were treating of peace the enemies came vpon vs hoping sodenly to ouer-whelme vs with warres being taken vnprouided No treatie could be more solemnly agreed vpon or confirmed then the pacification of Gant after the surprise of Antwerp yet was neither promise nor oath kept therein but rather vnder confidence of these promises and oathes many poore people were surprised First then wee say that our hope is that God will destroy them that speake lies and not hold them guiltlesse that shall sweare falsly dishonoring his holy name this we are assured that he abhorreth the bloody and deceitfull man Secondly we may rightly conclude that such as looke for performance of oathes and promises at the hands of the Pope and his complices further then necessitie and profit vrgeth them are verie ignorant of their doctrine and practises we may say also that they are very weake and simple for once any plaine dealing man may be abused but to offend diuers times in one fault and oftentimes to runne into the same trap argueth great weakenesse negligence and wilfulnesse Finally albeit princes that liue vnder the Popes lawes were willing to keepe touch and to performe promises yet we must remember how easily the Pope dispenseth with oathes and how necessary it is for them to breake all couenāts if the Pope once declare the cōtrary party to be an heretike or schismatike In the Clementine Romam de iureiurando the Popes forbid all princes vnionem parentelam confoederationem that is peace contracting of alliance and confederation with such as are their enemies and if any contract be made then must the same be dissolued vpon paine of excommunication when the Pope pleaseth so all the assurance that Christians can haue of amitie with the Popes vassals dependeth on the Popes pleasure and his pleasure is founded vpon his profit and necessitie and our securitie standeth in watching their mines and gunpowder treasons God grant therefore all Christians grace to beware that they be not entrapped with false and perfidious promises nor vndermined with their subtilties nor blowne vp with treason and giue our aduersaries that light of reason that they may see that oathes made by the name of God in iust and honest causes are not to be dissolued either by the Pope or any other nor their treasons to be warranted by any Popish facultie CHAP. XLVI That the chiefe founders and mainteiners of Popery haue beene commonly noted for wicked and prophane men FAithfull Christians and the citizens of the city of God as the Apostle teacheth vs Ephes 2. are built vpon the foundation of the Apostles and Prophets Iesus Christ being the chiefe corner stone but our Sauiour Christ was an high priest most holy innocent and vndersiled and his Apostles and Prophets were holy men and endued with speciall graces fit for that function let vs then see what manner of men the first authors and principall vpholders of Popery haue bene that by the different qualities of the one and the other we may the better esteeme of true religion and more perfectly learne to hate the superstition heresie tyranny and all the abhominations of the Popes of Rome and their wicked faction The mystery of iniquity beganne to worke in the Apostles time as S. Paul testifieth for then false teachers beganne to spread their poison and after the departure of the Apostles rauening wolues entred into the Church not sparing the stocke by little and little also heathenish and Iewish ceremonies began to be receiued in diuers places and as S. Augustine saith the world grew full of presumptions but Antichrist began not to shew himselfe openly before the times of Phocas the emperor who at the ernest solicitatiō of a Platina in Bonifacio 3. Boniface the third granted that the church of Rome should be called and accounted the head of other Churches so then the principall agent in the erection of the papacy was Phocas a barbarous Thracian by nation and a common soldier by tumult aduanced to the empire and one that began his reigne with the slaughter of his master of the Empresse and their children The next was Irene a proud insolent and cruell woman that among others murdred her owne sonne for vnto her time the worship of God continued in the church of Rome without any notable corruption but she with the helpe of Adrian Bishop of Rome and other superstitious persons first brought in the idolatrous worship of images and Saints Gregory the 7. was the first that by force dissolued Priests mariages and exalted the miter of the Pope aboue the crownes of emperors and kings taking vpon him first to depose them from their seats but among all the Popes you shall not finde any more abominable Beno testifieth he was a necromancer a murderer an empoysoner and a sacrilegious and impious person the synode of Brixina condemned him for diuers abominable crimes Matthew Paris in Willelmo conquastore writeth that being readie to depart this life he confessed that by the Diuels perswasion he had prouoked the wrath of God against mankind he threw the sacramēt into the fire because he could obteine no succh answere of it as he desired and liued scandalously with Mathilda a fit fellow therefore he was to aduance the whorish sacrilegious and murdrous religion of the later Rome that is so much degenerated from the former Paschall the 2. that atchieued that which Gregory the. 7. and others his predicessors had begun was a periured
syncerely than they albeit we detest and renounce all Popery but all those errors and corruptions in doctrine both concerning faith and manners which the synagogue of Rome her louers by colour of the Popes authority and by his perswasion and enforcement from time to time baue receiued professed and taught either contrary to the doctrine institution of Christ and his Apostles or else aboue the same and aboue the faith of the ancient primitiue church Neither doe wee otherwise single Popery from Christian religion than the ancient Catholickes did distinguish Arianisme Macedonianisme Nestorianisme Eutychianisme Pelagianisme and other heresies from the true faith for although the Arians Macedonians Nestorians Eutychians Pelagians and other heretickes did hold in termes the articles of the faith yet for that the first denied the diuinity of the sonne of God the second the diuinity of the holie ghost the third the vnion of the two natures in the person of Christ the fourth the verity of Christes humane nature the fift the necessitie of Gods grace and added diuers nouelties to the ancient faith they were reputed heretickes and by their heresies ancient Christians vnderstood not any point of Christian faith but their singuler opinions which they maintained obstinately against the faith The Apostles in the Primitiue Church did teach that doctrine which they had receiued from Christ Iesus and deliuered the same to their successours and they to others the first Christians likewise receiued the same pure and without corruption but as the enuious man while the men of the house slept sowed tares among good corne as wee read Matth. 13. so false Apostles and heretickes from time to time haue gone about with their cockle and tares to corrupt the syncere doctrine of the faith abusing the negligence of true teachers to their owne aduantage but yet none more cunningly and fraudulently than the Popes of Rome and their complices for other heretickes were soone espied by their opposition to the doctrine of the Apostles and Prophets Christs true Church timely bewraying themselues but these vnder the titles of Apostolicke men and Catholickes haue corrupted the Apostolicke and Catholicke faith and vnder the name and title of the Church haue vndermined the foundations and doctrine of the Church and vnder their sheepes clothing haue couered their rauening and wooluish natures and so haue they lurked many yeeres mingling their traditions and inuentions with the doctrines of faith and for truth deliuering erroneous and superstitious doctrines and vnder the name of Christ endeuouring to erect the kingdome of Antichrist At the first they clogged religion with diuers superfluous and superstitious ceremonies loaded Christians with the burthen of their decretales and censures but in the end they corrupted both the worship of God the doctrine of faith Boniface the 3. obtained of Phocas that the church of Rome should be reputed head of other churches and this was the beginning of the Popes supremacy In the wicked assembly vnder Irene that semipagan empresse at Nice the doctrine of the worship of images began first to be established this the Popes of Rome willingly embraced vsing this occasion to establish their own kingdome to free themselues from the gouernment of the Emperour then also the superstitious worship of Saints reliques began to be authorised and vnwritten traditions vnder the title of Apostolicke authority to be commended as appeareth in the third action of that synode The French king Charles the great and his father Pipin and other their successors endowed the church of Rome with great temporall possessions which made them strong and powerfull Nicolas the 2. in a certein synode at Rome first decreed that Christes body was present in the eucharist and handled with the priests hands and pressed with the teeth and this fell out about the yeare of our Lord 1059. Gregory the 7. first beganne to handle the temporall sword and manifestly to oppose himselfe against the Roman emperor before his time saith Otho Frisingensis we doe not read of any Emperor excommunicated by the Pope Nether did euer anie Bishop of Rome presume to depose the emperour before him some alledge Ambroses example but that sheweth that bishops neuer tooke vpon them to depose princes but only to refrain from communicating with them that which Gregory the seuenth beganne that in the end his successors obteined for by their practises they subdued the emperor and gaue way to the Turke The doctrine of transubstantiation was first established by Innocent the third in a synode at Lateran about the yeare of our Lord 1215. then also came in the necessity of auricular confession The communion vnder one kind was brought in first by the synode at Constance about the yeare of our Lord 1414. there also it was decreed that the accidents in the eucharist did subsist without a subiect In the conuenticle of Florence about the yeare of our Lord 1439. the doctrine of purgatorie and the Popes supremacy was decreed by the authority of the synode there also the doctrine of the 7. sacraments was first propounded to the Armenians as proceeding from the synode neither doe we read of the forme of extreme vnction and other Popish sacraments there set downe before this time The rest of the errors and superstitions of Popery were established and confirmed in the conuenticle of Trent about the yeare of our Lord 1564. for before that time the schoolemen disputed pro and contra but since that they haue made it vnlawfull to hold otherwise then that synode prescribeth in matters there newly determined Now they haue as it were giuen a perfect forme and full authoritie to that doctrine which before was not either perfectly knowen of all or in all pointes allowed of all so that whatsoeuer the Papistes vant of the antiquitie of their doctrine yet it is most euident that the full establishment of it as it is now deliuered cannot be proued or shewed before this conuenticle then their missals Breuiaries and offices receiued a great alteration or rather a new forme then they innouated diuers points of doctrine both concerning faith and manners To relate all the particular errors and abuses of the Romish Church were a matter infinite for there is no point almost wherein the Papists varie not from the auntient Church the article concerning the holy Trinitie excepted beside that they vary in their doctrine and practise dailie but the principall points of Popery wherein we charge them to haue digressed from the doctrine of the Apostles and primitiue Church of Christ are these First they haue taught nouelties and false doctrine concerning the verie grounds of faith the Apostle teacheth vs that the Church is built vpon the foundation of the Apostles and Prophets Iesus Christ being the Cheefe corner stone but they beleeue the church to be built vpon the Pope Irenaeus lib. 3. c. 1. saith that the Apostles did first preach the Gospell and afterward deliuer the same in scriptures that they might be a
commandement concerneth the sanctifying of the Sabbath but the Papists profane it by worshiping Idols and frequenting the idolatrous masse Iulius the second vpon the solemne day of Easter fought a bloudy battell with the French at Rauenna and the Duke of Guise vpon the sabbath massacred the Saints of God at Vassi and so little do they respect the Lords honour that they make more account of our ladies festiuals and of the daies of Francis Dominicke and Thomas Becket then of the Lords day The fifth commandement requireth obedience of children to parents and of subiects to princes yet Gregory the seuenth Paschall the second Alexander the third and diuers Popes by their decretales haue armed the sonne against the father and the subiect against his prince neither was the late league of the French rebels against Henry the third and Henry the fourth set forward and confirmed by other more then by the Pope the Popes of Rome stirred vp rebellion against Henry the eight in England and against Queene Elizabeth both in England and Ireland Allen and Parsons in their wicked libell against Queene Elizabeth directed to the nobilitie and people of England and Ireland endeuor by all meanes to perswade her subiects to rebellion and to laie violent hands vpon her Cardinall Como in his letters to Parry that came into England with a full resolution to murder the Queene doth promise in the Popes name not only indulgence and pardon for his sinnes but also reward on earth and merit in heauen The sixth commandement forbiddeth murder But Papists thinke they doe God good seruice when they murder true Christians from this fountaine haue proceeded all their cruell executions in England France Italy Germany Spaine and other countries Natalis Come in his history testifieth that in the massacre of France An. D. 1572. they murdred aboue sixty thousand of all sorts of persons their garments are died in the blood of innocentes nay they cruelly poison and murther those of their owne religion if they be opposite vnto them in faction Gregory the seuenth caused not only bloody warres to be stirred vp against the Emperor but tormented and murdred such as he pleased at Rome Alexander the sixth for euery word put men to death Iulius the second promised reward to him that could kill a Frenchman as Budaeus de Asse testifieth but as Lactantius saith massacring and piety cannot stand together longè diuersa sunt carni ficina pietas nec potest aut veritas cum vi aut iustitia cum crudelitate coniungi The seuenth commandement as it forbiddeth adultery fornication Iust and all vncleanenesse so it requireth purity of life and chaste and vndefiled behauior but among Papists adultery and fornication is reckened among lesser sinnes as appeareth by the Chapter si clerici de iudicijs the Pope permitteth whores in Rome and exacteth tribute of them as is notoriously knowen to the world the same is also testified by the glosse of the constitution prouinciall beginning with the word licet de concubin cleric remouendis by Agrippa de vanit scient c. de lenocinio by Sansonino lib. dei gouerni c. corte de Roma and diuers others of late in the castle of Wisbich among the Iebusites and Masse-priests one defended that whores were in Rome cum approbatione and with as good authority as any citizen or as the Pope of Romc the Popes and their complices disallow honest wedlocke of priests and yet allow or at the least winke at such as keepe concubines and whores Theodoric à Niem tract v. nemoris vnionis c. 33. sheweth that in Gascoigne Spaine Portugall and other countries it was lawfull for Popish Bishops and Priests to keepe concubines The commandement against theft as Canisius in his catechisme confesseth c. de decalogo forbiddeth also vsury simony rapine sacrilege and all vniust gaine yet vsury and simony yeeld no small reuenues to the Popes coffers the historie of Matthew Paris doth in euery kings reigne declare infinit pillages what by vsury what by simony committed in England by the Popes speaking of Gregory the ninth his factors he saith they vexed England by vsury per Caursinos vsurarios Angliam vexarunt he saith also how they held vsury for a little fault and simony for none vsuram pro paruo simoniam pro nullo inconueniente reputauit saith he speaking of the Popes agent Felin sheweth that without the rent of Symony the church of Rome would come to contempt in Rome of late times the Popes haue erected diuers banks of vsury called monti di pieta as appeareth in Onuphrius in the liues of Iulius the third Paul the fourth and Pius the fourth and there money was to be had for ten or twelue in the hundred and sometime for lesse Vrbane the sixth as Theodoric à Niem lib. 1. de schism c. 22. testifieth sold chalices crosses and images the same man doth make strange reports of the practises of Boniface the ninth to get money omnia benesicia vendidit si non potuit habere pecunias accepit porcos sues c. lib. 2. de schism c. 10. he sayth he solde all benefices and when he could not haue money he tooke pigs cattell and such wares the merchants of Babylon now take money for masses sacraments and indulgences and extort both from quicke and dead the secular Priests charge the Iebusites to be most cunning fellowes in extorting of money in Spaine they haue a rime shewing that they haue turned all Gods commandements into practises of gaine es el primero ganar dinero that is the first commandement is to get money all Gods commandements they haue turned into these two Todo para mi nada para vos all for me nought for you The ninth commandement doth directly forbid false witnesse and whatsoeuer is vnder that conteined as lying detraction and all leud speeches tending to the hurt or disgrace of our neighbour but the Papists as if lying slandering and bearing false witnesse had beene commanded so forge and falsifie scriptures fathers councels histories and all good authours as their expurgatory tables counterfeit decretall epistles and false allegations of bastard authours and others do testifie and shall more at large be declared hereafter their late books also are full of execrable lies and slanders against M. Wickliffe M. Husse Hierome of Prage Luther Caluin Zuinglius Melancthon and all the professors of truth the Pope he hireth men to speake lies slanders and his complices delight to heare them Allen and Parsons in their resolutions of cases of conscience teach their disciples how to dissemble lie and forsweare themselues cunningly the canonists and other the Popes parasites call him a god on the earth the head and spouse of the church and beare him in hand that he cannot erre Finally where the last law saith thou shalt not couet the conuenticle of Trent teacheth that concupiscence is no sinne the Papists hold also that it is lesse sinne for Friers Masse-priests to lust and
for Christ vsed them not neither are they Hebrew but Latine seuenthly in Hierusalem it was neuer beleeued that Christ either did eat vp himselfe or offer himselfe to his father at his last supper or that he offered himselfe twise or that there was any priest after the order of Melchisedech but Christ for the Apostle to the Hebrewes teacheth contrarie finally we neuer read that the Christians in Hierusalem beleeued that some Masses were wet some dry some in the honor of Angels some in the honour of Saints some in the honor of confessors some good for pigges others for horses some for quicke some for dead or that all those trickes and skips are commendable which the Masse-priests vse at the altar or that Christ ordeined either the consecration of Churches with the alphabet in Greeke or that Priests were to vse those ceremonies which now are frequented in the church of Rome in the celebration of the Masse That the Pope came not from Hierusalem it appeareth first for that among al the ministers of the church described Eph. 4. and 1. Cor. 12. there is no Pope nor monarch of the church expressed we read of Apostles Prophets Euangelists Pastors and others but the Pope is quite forgotten which is most vnlikely especially considering that he is by the Papists supposed to be the head and foundation of the church secondly the name is rather Latine then Hebrew or Syriake for some deriue it from papè because the Pope is the wonderment of the world some from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some from the 2. syllables of pater patrum Thirdly at Hierissalem neuer was there any termed by the name of Christs vicars general or that wore a triple crowne and had a gard of Switzars attending vpon him fourthly Saint Peter neuer tooke vpon him to depose kings or to translate kingdomes from one to another which the Pope now vsurpeth fifthly the Popes decretales and decrees which conteine the Popes office and authority and the marrow of his religion haue proceeded from Rome and not from Hierusalem sixthly we read that the law of God and not the Popes lawes came from Hierusalem finally the faith and doctrine of the Pope for the most part hath beene inuented and published since Hierusalem came to bee subiect to the Saracens and Turkes if then it came from the Turkie Hierusalem it must needes be rather Turkish then Christian the decretales are rather like the Alcoran then the new testament the force that the Pope vseth against Christians proceedeth rather from Mahomet then from S. Peter The pilgrimages to Rome are like the pilgrimages to Mecha lastly both Turkes and Papists worship Saints and pray for the dead alike To proceede a little further the Romish fine Sacraments added to the Sacrament of baptisme and the Lords supper had neuer allowance by the Apostles remaining at Hierusalem for albeit mariage Priesthood and repentance were alwaies practised by the people of God vnder the law yet were they not vsed as Sacraments neither in these matters did either the people of God vnder the law or the first Christians vse the Popish orders and formes or Sacraments now at Rome frequented in time past neither were Priests prohibited to marry nor were there any times limited for mariage nor was it deemed vnlawfull for gossips to marry In Hierusalem neuer was any such forme of ordering of Priests knowen as is vsed in popery where they say receiue power to offer sacrifice for quicke and dead Nor did the Christians of Hierusalem beleeue that there were seven orders and euery one a Sacrament and yet but one Sacrament in all or that Priests were to haue shauen crownes To thinke that the first Christians at Hierusalem confessed their sinnes euery yeere at the least in the Priests care is most absurd likewise to say that the forme of absolution that is now vsed was then knowen thirdly Christians then did neither lash themselues nor thinke to satisfie for sinnes by eating saltfish or going barefoote lastly they neither beleeued that Christians were to satisfie for their sinnes in purgatory nor that the Pope caried the keies of purgatory and could deliuer soules from thence by indulgences This forme of Confirmation signo te signo crucis confirmo te Chrismate salutis c. was by authority first established in the conuenticle of Florence vnder Eugenius the 4. a Venetian and not by any that came from Hierusalem he also ordered that oile and balme should be the matter of this Sacrament Bonauenture and Alexander Hales affirme that Confirmation was instituted at Melda popish confirmation is far degenerated from that Confirmation that was vsed in the primitiue church and which we retaine in England The forme also matter of extreme vnction was there appointed by Eugenius the doctrine of the character and effectes of extreme vnction are not to be found but in the frapling schoolemen Now he that should seeke for the originall of holy water and holy salt and holy candles at Hierusalem he should but seeke to draw water out of a flint and as well might he light a candle in the sea water in the Roman missal we find these words I exorcise or coniure thee thou creature of water and exorcizo te creatura salis and such like but Stapleton should shew these things out of some Hebrew or Syriake missal The eating of Paschal lambes I confesse was vsed at Hierusalem but not by Christians but by Iewes obseruing the ceremonies of Moyses his law The Romish missals breuiaries our ladies Psalters the rosaries and such like bookes and ceremonies came out of the closet of the Popes breast and not from Hierusalem as I thinke our aduersaries will confesse if they bee put to the question In Rome vpon good Friday they make agnus Dei of holy wax and holy chrisme and these they say do defend Christians from lightning and tempest hiagnia fulgure tempestate fideles credentes defendunt saith Durand rational diumor lib. 6. c. 79. but this ceremony came neuer from Hierusalem neither did the Christians there beleeue anie such doctrine When a church is consecrated the bishop sprinkleth the wals with holy water knocketh at the dore and saith attollite principes portas vestras then he maketh crosses on the pauement and describeth all the Greeke and Latin alphabet as Durand sheweth lib. 1. rat diuin c. 6. but if popery had come from Hierusalem it is more likely hee should describe the Hebrew alphabet such abuses of scripture and foolish ceremonies certes neuer came from the Christians of Hicrusalem but from the followers of Antichrist at Rome The conuenticle of Trent maketh the old Latin vulgar translation authenticall but if the same had hoped to proue the Romish religion by the practise of the Church of Hierusalem the same would neuer haue neglected the Hebrew text The Church of Hierusalem diligently obserued Gods commandement concerning the making and worshipping of granen images and the whole worship of God we may not
Apostles he shall declare himselfe to want both head and braine for in the Canticles c. 2. and Ephes 5. the title of spouse of the church is declared to belong to Christ and him only the scriptures declare to be head of the Church Gregory lib. 4. ep 38. ad Ioan. Constantinopol sheweth that neither Paul nor Andrew nor Iohn nor Peter was the head of the vniuersall church but all members of the church vnder one head The Prophets and Apostles doe teach vs that the church of God consisteth of sheepe and lambes and such was Peter commanded to feede God saith by his Prophet Isay c. 11. that there shall be no hurting nor killing in all his holie mountaine and that the wolfe shall dwell with the lambe and the pard he with the kidde but the Romish Church is full of blood and wholy vpholden by cruelty in France the Pope and his complices haue caused aboue two hundred thousand persons to be murdered for the profession of the true faith the fires and butchers axes of their executioners haue consumed also infinit Christians in Italy Spaine England Scotland Germany and the Low countries very ignorant therefore he is of the doctrine of the Prophets and Apostles that supposeth that the massacring Romish church is founded vpon the doctrine of the Apostles and Prophets The Prophet Daniel doth prophecy how a certaine king shall arise that shall speake words of blasphemy against the most high and consume his Saints and that shall thinke that he may change times and lawes the Apostle also 2. Thess 2. sheweth that there shall come a departing and that the man of sinne shall be disclosed and exalt himselfe against all that is called God and that he shall sit in the temple of God S. Iohn also in his Apocalypse sheweth that Antichrist shall rise after the decay of the Roman Empire and giue life to that state and that the great whore shall sit vpon the seuen hils and haue her garments died red in the blood of Saints but this argueth that the Pope is Antichrist and that Popish religion is not Christian religion grounded vpon the doctrine of the Apostles and Prophets but rather Antichristian heresie founded vpon the Popes decretales and schoolemens fond and foolish inuentions Finallie it is not only desperate ignorance but also meere madnesse to affirme that the grounds doctrines heresies and blasphemies which before we haue spoken of are deriued out of the writings of the Prophets and Apostles would Kellison the Popes grand surueier vndertake to prooue vnto vs all the Popes traditions concerning the Masse the dirges and offices for the dead purgatory indulgences holy water holy candles paschal lambes rascall Friers and Monkes and such like trash by the testimony of the Apostles and Prophets he should but lose his labour and percase his wits too for in their diuine writings such fond superstitious and impious doctrines haue no defence nor shelter but if hee meane to find their true beginning then must he search the Popes decretales the writings of schoolemen and canonists and other the Popes adherents and there he shall not only find out the first authours but also the rest of the nouelties fooleries and impieties of the synagogue of Satan CHAP. XIII That poperie was either condemned or not knowen by Kings and Princes professing Christian religion in old time THe Popes Agents when they are vpon their owne dunghils and among their owne disciples and fauorers doe make great crackes as if the Popish religion which is now taught at Rome were the only religion professed by ancient kings princes and emperors of Rome that made profession of the Christian faith but who so list to read the ancient confessions of Christian kings and the lawes made by them both for mainteinance of the Christian faith and for the repressing of diners errors shall finde that the grounds doctrines impieties absurdities of Popery were either disallowed by them or vnknowen vnto them The first Christian king of Britaine if we may beleeue Bede and others of latter times for in more auncient histories there is no record of such a king or such matters as then passed was Lucius but we doe not finde that the Popish Masse was then hatched or that Eleutherius bishop of Rome pretended the vniuersall monarchy of the Church nay wee read that Irenaeus doth make as great account of other churches as of Rome albeit the same be first placed in regard of the splendour and authority of that citie furthermore Lucius neither had images nor worshipped them nor did he giue Latria to the crosse of Purgat one and indulgences he could not heare any thing for that Eleutherius as yet tooke not vpon him to deliuer soules out of Purgatory nor to grant pardons a poena culpa finally if Kellison seeke to prooue the articles of Popery before mentioned by the testimony of Lucius you shall soone see that the man will be at a stand The first Christian Emperour of Rome was Constantine the great but many actes of his declare that he was neither a slaue of the bishop of Rome nor a professor of Popery for first by his authority both was the councell of Nice assembled and the actes thereof established as Enschius in vita Constantini and other ecclesiasticall writers doe testifie secondly that faith which the councell of Nice published he professed but therein is not one article of Popery established but rather diuers refuted as namely the doctrine of Papists concerning Christs humanitie and the Popish reall presence and dissoluing priests mariages for if Christ be true man then is not his body inuisible and impalpable in the Sacrament againe if Christs body be ascended into heauen then is not the same in euery pixe if the same be to come from heauen then is not the same to creepe out of a pixe if mariage of Priests be honorable and not to be dissolued as was decreed in the counceil of Nice by the aduice of Paphnutius then doe the Papists teach doctrines of diuels that condemne such mariages and separate Priests from their wiues thirdly all the actes of that councell were confirmed and not only receiued by Constantine but that sheweth that the Bishop of Rome then had no more authoritie in his prouince then the Bishop of Alexandria in his as the sixth canon of the Nicene councell testifieth the 4. canon sheweth that the Bishop of Rome had no greater authority in ordeining bishops then other metropolitans the fifth canon equalleth his power in excommunication to that which other Bishops had to abridge this matter we finde that the Bishops of Rome were as well subiect to the canons of the councell of Nice as other Bishops finally we finde that Constantine made lawes for church gouernment in his time and not the Bishops of Rome Nay the bishops of Rome as is said in the counterfet donation of Constantine had their priuileges from Constantine and not contrariwise priuilegium Romanae ecclesiae pontifici
sereno vultu respicerâ— digneris c. vpon which vouchsafe saith the Priest speaking of Christs body and blood to looke with a propitious and serene countenance but true Catholikes do hope that God will looke vpon them fauourably for the sacrifice once offred on the crosse by their Lord and Sauiour Christ Iesus 38. They compare the sacrifice of Christs body blood in the Masse with the sacrifice of Abel that offered brute beastes which no Catholike euer did 39. They make God an intercessor to Saints praying to him that by the intercession of saints they may obteine their desires and saying that God reueleth our thoughts to saints which is farre from the doctrine and beleefe of Catholikes 4. True Catholikes neuer added these words aterni and mysterium sidei to the words vsed by Christ in the consecration of the cuppe as the Papists doe in the Masse 41. True Catholikes beleeue that Christ was once onlie offered to his father for the sinnes of the world the Apostle Hebr. 9. saith that Christ was once offered to take away the sinnes of many but the Papists say that Christ offered himselfe twise and that euery priest doth offer him vp and cat him vp continually in the Masse 42. True Catholikes neuer confessed their sinnes in the celebration of the Lords supper to the Virgin Mary to Michael the Archangell and to other Angels and Saints let Kellison but name vs one Catholike father that made such a confession or els we must needes conclude that he and his consorts be idolatrous Masse-priests 43. True Catholikes neuer beleeued that they could doe pennance by a procurato or atturnie as the Papists beleeue they may 44. Neither did they euer beleeue that no Christians could be absolued from their sinnes without auricular confession and the Priests absolution as the false Romish Catholikes doe 45. The false catholikes beleeue that the Popes are the successours of Peter but true Catholikes neuer beleeued or thought them to be successors of that holy apostle that neither taught nor administred the sacraments and in liew of feeding cause Christs sheepe to be massacred and killed 46. True Catholikes are often persecuted but persecute none Optatus lib. 2. contr Parmen speaking of himselfe and his fellow catholikes which of vs saith he hath persecuted any man but the Papists like cruel wolues persecute all that are not of their owne opinions 47. Catholikes keepe their words and performe thehir promises yea though it bee to their hindrance Papistes teach that faith is not to be kept with heretikes and burned Iohn Husse in the conuenticle of Constance contrarie to the emperors safe conduct and faithfull promise 48. In the 13. session of the conuenticle of Trent the masse-priests curse al that shal affirm that the principall fruit of the eucharist is remission of sinnes which falleth vpon al Catholikes that shall beleeue Christs words Matth. 26. this is my blood of the new testament which is shed for many for remission of sinnes 49. Christ taught true Catholickes to pray to the father in his name neither euer do we read that true Catholickes did pray thus aue maris stella Dei mater alma atque semper virgo foelix coeli porta solue vincula reis profer lumen caecis or that they hoped to come to heauen or to haue remission of sinnes by the Virgin Maries praiers and intercession 50. True Catholickes neuer said to a crucifixe of wood thou hast redeemed vs thou hast reconciled vs to thy father nor did they pray to the crosse as the Papists doe saying ô crosse of Christ protectâ—mâ— nay Ambrose de obitu Theodosij sheweth that Helen finding the crosse did not worship it but Christ that hanged vpon the crosse 51. True Catholickes neuer consecrated anie paschall lambes as the Masse-priests are prescribed to doe in their missals 52. True Catholickes neuer said any Psalter in the honor of our Lady nor repeated an hundred and fifty aue Maries and after euery fifty aue Maries one creed and after euerie tenne Aue Maries one Paternoster as he Papists doe after the prescription of their ladies psalters and rosaries 53. Neuer did true Catholikes deuise new religions nor allow the swarmes and sects of Iebusites Franciscans Dominicans and the filthy rable of Friers which we see in the Romish church Finally all those deuises trickes fooleries nouelties and impieties of Popery which we refuse were neuer admitted by true Catholikes or allowed in the practise of Catholike religion CHAP. XVI That Popish religion is not the auncient religion of the primitiue church ID verius quod prius saith Tertullian lib. 4. contra Marcionem that is true that is former and that is former that was from the beginning and that was from the beginning that came from the Apostles Hierome also epist. 65. ad Pammach Ocean said to a certaine newly vp-start teacher in his time cur profers in medium quod Petrus Paulus edere noluerunt why dost thou now bring foorth that which neither Peter nor Paul would euer teach if then Popish religion were that auncient religion which the Apostles first published then had the Papists cause to reioice but if Popery be nothing els but cockle that hath beene by heretikes and others the diuels ministers sowen in the Lords field since the first plantation of the Gospel and if the principall points thereof prooue new deuises brought in by the Pope and his complices many ages since the Apostles time then I hope euery Christian will reiect the same as nouelties and Papists hereafter will blush to talke of antiquitie That Popish religion is not the auncient religion of the primitiue church it may be proued first by the grounds of Popery that are of a later standing next by the founders and cheese authors of this sect that are not ancient thirdly by the particular points of Popery whose originall is found in later authors and lastly by the repugnance betwixt the doctrine of Popery and Christian religion The principall grounds of Popery are the Popes decretales the acts of certain late councels the disputes of schoolmen and glosses and commentaries of the Popes canonists and proctors but the Popes decretales had no authoritie of law before the time of Gregory the ninth who first published them and authorized them before his time Gratian and others had made diuers rapsodies and collections of the Popes decrees but the canonistes themselues doe not allow them for law beside that not one of the Popes before the time of Gregory the 7. who is the first that tooke vpon him to giue law to the whole church and whose epistles are first recorded in the great bullary took vpon him to publish his decretales for lawes if any decretales be set out before his time vnder the names of auncient bishops of Rome the stile arguments simplicity and fooleries conteined in them bewray them to be counterfet The Popes authority beganne to flourish about the times of Boniface the 3. who as
Platina saith obteined of Phocas the Emperour that the church of Rome should be called and holden the head of other churches The councell of Rome that authorised the Popish real presence of Christs body and blood in the Sacrament was celebrated vnder Pope Nicolas the 2. some 1050. yeares after Christ the 2. Nicene Councell that established the worship of images in some sort was assembled long before vnder the reigne of Irene but the actes of the councell could not bee receiued in the Westerne church till long after the councel of Lateran that decreed transubstantiation was assembled in the times of Innocentius the 3. the councell of Constance that first brought in the communion vnder one kind and the subsistence of accidents without subiect was summoned about the yeare of our Lord 1414 the synode of Florence that first established the 7. sacraments and beganne to talke of their formes and confirmed the Popes supremacy and Purgatory published her decrees about the yeare of our Lord 1439. the actes of the conuenticle of Trent that made vp a complete body of Popery were confirmed by Pius the 4. in the yeare of our Lord 1564. and this is the antiquity of those conuenticles that doe principallie confirme the doctrine of Popery The scholemen crept into the church about the yeare of our Lord 1200. the father of them al was Peter Lombard that flourished some 1140. yeares after Christ The canonists began after the times of Gregory the ninth that liued and flourished about the yeare of our Lord God 1230. The chiefe founders of Popery were the Popes by their authority the Cardinals by their counseill the Monkes and Friers by their bookes and preaching the Masse-priests by their massing and practising the dinel himselfe by his craft malice and violence the Popes authority in ecclesiasticall canses was not great before the times of Boniface the third nor in temporall matters before Gregory the seuenth Boniface the ninth as Theodoric à Niem testifieth by craft entered vpon the temporall inrisdiction of Rome The cardinals were but parish priests vntill such time as the Pope of a Priest became a Prince the monkes in the West church are descended from Benet of Nursia that liued about the yeare of our Lord 530. the Friers arose out of the bottomlesse pit about the yere of our Lord 1230. their first fathers were Francis and Dominicke the last brood of Friers flew abroad into the world vnder the leading of Ignatius Loyola a lame souldier anno Dom. 1540. the diuell being bound vp for a thousand yeere counting from the time of Constantine began to be loosed againe about the time of Innocent the third and by all fraud to worke in the heads of Popes Friers Monkes and Masse-priests and with violence to make opposition against all those that preached the truth The foundation therefore of Poperie being so lately laid and the chiefe founders thereof beginning to stirre so long after the times of the Apostles and ancient fathers it were great simplicitie if we should affirme poperie to be ancient But the same doth most clearely appeare by the particular doctrines of poperie which the Popes factours maintaine against vs. first they hold that holy scriptures are imperfect and no sufficient rule of faith Bellarmine lib. 4. de verbo Dei c 12. affirmeth that they are onely apart of the rule but none but heretickes in ancient time did derogate from scriptures 2. They teach that holy scriptures and the traditions of the church are to be receiued with equall affection but that was first determined in the 4. session of the conuenticle of Trent 3. In that wicked conuenticle also they first determined that the old Latine vulgar translation of the Bible should be authenticall 4. That the bishop of Rome is souereigne iudge of al controuersies of religion and the principall interpreter of scriptures is a point taught of late since Friers began to steele their faces with a double maske of impudency 5. Before the late conuenticle of Trent wee neuer read but that concupiscence was sinne both in the regenerat and vnregenerat as being contrary to the law of God 6. Stapleton in his preface to his relection of doctrinall principles is the first man that euer taught that wee heare God speaking in the Pope and that the church is founded vpon his authoritie 7. The first that euer called the Pope a God on the earth are the Popes canonists they likewise began first to call him the head and spouse of the church an vniuersall bishop 8. The Papists of late time only began to prohibit scriptures to be read publickely in vulgar tongues and to repine at Gods people that desire to reade them in those tongues for the ancient fathers exhort men to reade scriptures 9. Since Dioclesians time wee do not reade of any that burned bookes of scriptures besides Papists neither did any since his time hold out his feet to be kissed 10. Of late time Papists beleeue no Catholicke church but that which is subiect to the bishop of Rome whereas in time past the Catholicke church was held to bee dispersed through all nations and not vniuersally subiected to other head than Christ 11. The Romish church now obserueth not the old canons of the Apostles as they are commonly called ex 84. Apostolicis canonibus sayth Medina de sacror hom continent c. 105. quos Clemens Romanus pontifex eorundem Apostolorum discipulus in vnum coegit vix sex aut octo Latina Ecclesia nunc obseruat Martin Perez also de tradit part 3. c. de authorit cc. Apost confesseth that the Apostles canons now are not well obserued 12. The ancient Christians did neuer confesse their sinnes to the blessed virgin to S. Michael to Peter and Paul and other saints as the Romish Masse-priests do 13. Of late the Clerke at Masse hath taken vpon him to absolue the Priest and to pray for him a matter both strange and absurd 14. The confession of the faith set out by Pius the fourth concerning Romish traditions instification by works the seuen sacraments the sacrifice of the masse indulgences and such like points of Popery was neuer heard of before the time of that wicked Pope 15. The Papists can not shew that any Christian before of late durst cut out the second commandement out of the first Table as they haue presumed to do in their short Catechismes This they did knowing themselues to be guilty in worshipping images of the breach thereof 16. The decree of Sixtus the fourth concerning the conception of the blessed virgin without originall sinne is but a late deuice 17. It is not long since the Papists taught that veniall sinnes are done away with holy water 18. He should be very shamelesse that would say that Christians in time past did whip themselues either going in procession or before the crucifix as now Papists doe hoping to redeeme their sinnes with their owne blood 19. Ancient Christians neuer beleeued that it was sinne to transgresse
Pontif. Rom. foisteth in the same words into the sixt canon of the Nicene councell but he may be conuinced of falsitie by the testimony of all ancient copies and of Russine and all that record the canons of Nice in their histories Pius the fist in certaine letters of his to the emperor Maximilian recorded in his life written by Hierome Catena alledgeth a false canon of the councell of Nice to prooue that the Pope is gouernor of all Christian Princes Bellarmine lib. 1. de cult sanct c. 19. doth falsifie the 7. canon of the sixth synod to prooue the inuocation of saintes and this falsification is also committed by those that haue lately published the actes of councels but they may bee conuinced by the originall copies in Greeke and by all ancient editions of that councell in Latin In the 35. canon of the councell of Laodisea Surius and Carrauza in their editions of the decrees and acts of councels for angelos write angulos least it should appeare that the worship of angels is condemned by that councel as idolatrous but this grosse falshood is discouered by Theodoret in Coloss 2. and Chrysostomes homilies vpon the same epistle and confessed by Bellarmine lib. 1. de cultu sanct c. 20. In the chapter renouantes dist 22. the 36. canon of the 6. synod is notoriously falsified for there it is ordred that the church of Constantinople shall not be magnified as Rome directly contrary to the sixth synodes meaning and contrary to the actes of the councel of Constantinople and Chalcedon Gratian hath corrupted the 22. canon of the councell of Mileuis adding these wordes nisi forte sedem Romanam appellauerit whereas expresly that councel forbad priests and deacons to appeale beyond the seas this appeareth by the chap. placuit 2. q. 6. The donation of Constantine is confessed to be counterfet by Cusanus Valla and diuers papists yet still mainteined by Gregory the 13. in his new correction and edition of the canon law The constitution also of Ludouicus dist 63. c. ego Ludouicus is manifestly forged as may appeare by the contradiction of the copies of Gratian and Volaterran Geograph l. 3. and for that it contradicteth the histories of those times The Popes agents haue also counterfeited two epistles vnder the name of Iustinian and Iohn bishop of Rome and thrust them into the code C. de sum trin fid cath l. inter claras Alciat parerg lib. 5. c. 23. testifieth they are not found in ancient copies and the contradictions and notorious falsities declare them to haue beene deuised of purpose for the aduancement of the church of Rome Alexander the 3. vpon colour of some counterfet grants doth in his registre affirme that the kingdome of England from the first time the same was conuerted to Christianitie was vnder the defence and subiection of the prince of the Apostles and that which belonged to him the Popes do now challenge as their owne proper right Boniface the 9. as Theodoric à Niem lib. 2. de schism c. 6. doth testifie would antedate any grant of his for money vendidit prioritates datarum plus offerentibus which is a notorious tricke of falshood Bellarmine lib. 3. de bonis operib in part c. 11. doth confesse that the epistle of Clement to Iames is counterfet and did he not confesse it yet may the same be prooued by most euident arguments The decretall epistles set out vnder the names of ancient bishops of Rome before Syluester are most shamefully forged the stile and repugnancie which they carie with the state of things in those times doe plainly conuince them to be such Contius also in his annotations in c. septuagint dist 16. doth confesse it and saith he hath prooued it Bellarmine lib. de monach c. 40. acknowledgeth that the epistle of Anicetus concerning shauing of crownes is not vndoubtedly authenticall he might as well haue said plainly forged Melchiades 12. q. 1. c. futuram telleth how Constantine was Christened and gaue his seate and other great possessions to the church of Rome yet it cannot be denied but that Melchiades was dead before the time of Constantines Christening Vnder the name of Clement they haue published certeine constitutions which they call Apostolicall yet Gelasius doth account them apocryphal vnder his name also passe certeine counterfet recognitions The bookes of Tertullian and Origen are often cited yet doth Gelasius note them as corrupted the commentaries vpon Iob set out vnder the name of Origan were written by an Arian heretike Diuers treatises set out vnder the names of Abdias Prochorus Martialis Africanus Egesippus Amphilochius and other ancient fathers were neuer written by the authors whose names they beare yet are they commonly alledged by our aduersaries Vnder the names of Cyprian Hierome Ambrose Chrysostome Basill Nazianzen Augustine and other fathers the Papists haue published diuers commentaries treatises sermons epistles praiers and fragments most vnworthy their piety and learning Bellarmine de bonis operib in partie lib. 2. c. 15. confesseth that the sermons d◠tempore that goe vnder S. Augustines name were collected by a later author the sermons ad Eromitas are taxed by Paulus Langius in Chronico Citizensi and by Hilgerius his Manuall sauoreth of Pelagianisme his meditations in some editions are ascribed to Anselmus Bellarmine lib. 2. de missa c. 16. reiecteth certaine epistles that goe vnder the name of Hierome and Damasus as foolish and certes very foolish he must needes be that alloweth all the bookes set out vnder the names of these fathers as authenticall In their expurgatory indexes they put out and put in what they please in the bookes of diuers authors Sixtus Senensis in epist ad Pium 5. ante biblioth sanct saith he caused the writings of fathers to be purged Bertram is shamefully mangled and visibiliter changed into inuisibiliter Posseuin in his booke entitled selecta bibliotheca sheweth how Hermes Melito Cabasilas Anastasius and other authors are to bee corrupted for so we must say rather then corrected The writings of the fathers they alledge most falsely Bellarm lib. 1. de sanct beat c. 13. corrupteth a place out of Eusebius de praeparat euangel lib. 13. and another out of Eusebius de praeparat euangel lib. 13. and another out of Euscbius his history lib. 4. c. 14. and infinit places out of Origen Tertullian Hilary Hierome Augustine Chrysostome and other fathers as I haue particularly declared in my answers to his most corrupt allegations Adrian the Pope in his epistle alledged in the 2. synode of Nice citeth these words as out of Basil deiparam virginem sanctos Prophetas Apostolos martyres suscipio qui pro me apud deū supplicant c. which words are no where found in Basil Nay the terme of Deipara was first by act of the Ephesine Councell deuised to meet with the heresie of Nestorius which was celebrated long after Basils time To prooue that the Popes decretale epistles are to bee reckoned among canonicall scriptures Gratian
Rome before our times is not the church because no man can now see it They hold also that the true church may alwaies be seene and discerned but this being so how happeneth it that the Pagan Emperors in time past and the Turkes now doe neither see it nor discerne it for we may not thinke that if they knew the church they would hate it and persecute it They beare men in hand that the Pope desining out of his chaire cannot erre but it is as much as if they should say that a blinde man sitting in a chaire cannot do amisse in iudging colours or that the Pope should be more wise sitting in a chaire then standing in a pulpit or walking in a hal sitting at the table in his chaire and feeding daintily then disputing in schooles They call him Christes vicar yet our Sauiour did neither weare triple crowne nor thunder out his excommunications against Gods children nor persecute cut the throates of Christians By the right of S. Peter the Pope challengeth power to depose Princes and to translate kingdomes yet it is absurd to thinke that Peter had any such power They know that Peter was charged to feed Christs sheepe are they not then absurd fellowes that beleeue the Pope to be S. Peters successor that neuer feedeth nor teacheth but rather murdroth and massacreth Christians Peter was neuer borne vpon mens shoulders nor did he giue his feete to be kissed of his followers as a fauour nay when Cornelius fell downe at his feete he willed him to rise vp and would not suffer himselfe to be worshipped are they not then strange fellowes that beleeue the Pope to be S. Peters heire who is heaued on mens shoulders and requireth that Princes and all others should kisse his feete and worship him They permit publicke stewes and forbid honest wedlocke they dispence with adulterie and fornication very easily as appeareth by the chap. siclerici de iudicijs but depose and burne their priests and friers if they ioyne themselues in honest marriage with lawfull wiues are they not then absurd fellowes that make good euill and euill good Euery continued quantitie is in one place are they not then strange teachers that say Christes body is in many places at once and that it is in heauen and in earth and not in the middle place nor continued to it selfe Reason teacheth vs that accidents haue their being in a subiect but these fellowes against reason say they subsist in the Sacrament without a subiect The Aegyptians absteined from eating such creatures as they worshipped for God but the Masse-priests as men more senselesse then the barbarous heathen nations haue no sooner made their God but they deuoure him and heereof proceeded such a scandale that Auerroes for this onely cause pronounced the Romish religion to be the most foolish and absurd religion of all others Christes body in heauen they confesse is to be felt and seene how then commeth it to passe that this bodie being at the same time in the Sacrament as Papistes say is neither felt nor seene is not this notorious patcherie They confesse also that Christes body is of a iust length breadth and thicknesse are they not then absurd fellowes that beleeue that such a body can be conteined in a piece of an host no bigger then a counter and are they in their wits that teach that one host being consecrated Christes whole body is there and that the host being broken Christs body is also whole in euery peece thereof Are they not also impious and absurd fellowes that say that a dogge a hogge a mouse or a sparrow may cate vp the Sauiour of the world That the same man should be both a creature and a creator nay a creator of his owne Creator is an absurditie passing the boundes both of religion and reason and yet this is a peece of Popish diuinitie Innocentius lib. 4. de myst missae c. 19. sayth that dayly a creature is made the creator ita ergo quotidie creatura sit creator and in Stella Clericorum we finde these words Sacerdos est creator sui Creatoris that is a Priest is the creator of his creator Papistes also make Christians barbarous Canibales and eaters of mans flesh and drinkers of mans blood Nay when they eate his flesh they suppose they drinke his blood by a necessarie concomitance making Christians both to cate and drinke with one breath and in a certeine prouinciall constitution beginning ignorantia de summa Trinit the Masse-priests teach their followers neither to cate nor to drinke Christes body but to suppe it vp perfectly tritum modicè sorbere perfectè Christes blood hath redeemed vs and saued vs as holie Scriptures teach vs. but the papistes say that Christes bloud is really in the chalice after consecration in which notwithstanding we reade in stories that both Victor the third and William archbishop of Yorke that liued in the daies of Anastasius the 4. was poisoned In the Sacrament they confesse that wormes may be engendred and that the consecrated wine may be corrupted is it not then a most absurd peece of doctrine to hold that Christs body and bloud should be in the Sacrament where vermine is engendred and which is subiect to corruption Is it not also extreme folly to abandon Christ in whose name we are commanded to pray to the Father and to pray to God in the name of Saints which is no where commanded but rather forbidden as derogatory to Gods honour In the office of our Ladie at Matins in a certeine antiphona they say gaude Maria virgo cunctas haereses sola interemisti in toto mundo Resoice virgin Mary thou onely hast killed all heresies in the whole world but what more foolish then without warrant to ascribe this to the virgin Mary and to take this honour from almightie God They also say their Pater noster before stockes and stones but what is more absurd then to pray to those that cannot heare and to looke for helpe of them that cannot helpe themselues The Masse-priests in their praiers looking vpon a little woodden crucifixe say thou hast redeemed vs. thou hast reconciled vs to thy Father as Bellarmine lib. 2. de cultu sanct c. 23. confesseth may we then thinke that these are well in their wits that make a peece of wood or mettall their Sauiour and take this honour from the Sonne of God to giue it to a dumbe image In their breuiaries they pray thus to the crosse auge pijs iustitiam reisque dona veniam inerâ—ase iustice in the godly and grant pardon to sinners are they not very blockish then trow you that thus pray to a blocke and hope to finde pardon of a dumbe creature At Cahors in France they pray to Christs winding-sheete which they call sudarium saying holy sudary pray for vs and againe sudarium Christi liberet nos à peste morte tristi the winding sheet of Christ let it deliuer vs from the plague
Fourthly they haue added their owne traditions to the old and new testament receiuing with like affection and reuerence both scriptures and traditions as they write sess 4. synod trid Bellarmine speaketh no otherwise of traditions then as if they were the word of God not written but to adde to a mans testament is forgery hominis testamentum saith the Apostle Galat. 3. nemo spernit aut superordinet no man despiseth a mans testament or taketh vpon him to adde vnto it Fiftly they haue added to the canon of the old testament the bookes of Tobia Iudith Ecclesiasticus Wisdome the Machabies and certaine fragments not extant in the originall bookes of scriptures but to ascribe bookes to the spirit of God which were not published by the authority of Gods spirit is an audacious kind of falsity that they are not canonical scriptures it is proued by the testimony of the councell of Laodicea of Hierome in prologo Galeato Athanasius in synopsi Nazianzen in carminibus and diuers others Sixtly certaine Friers anno D. 1256. in Paris for Christs gospell published an other gospell which they termed eternall fratres noua quaedam praedicabant legebant docebant deliramenta ex libris Ioachim abbatis incipitque eorum liber Euangelium aeternum as Matthew Paris testifieth but no greater falsitie by men pretending Christianity can be committed then in exhibiting a false Gospell S. Paul Galath 1. pronounceth such teachers accursed Finally the conuenticle of Trent hath committed an egregious falsity in making the old Latine translation of the bible authenticall for the same in many places dissenteth from the orginall bookes as by conference it appeareth and as Isidore Clarius in his preface to the translation of the bible Erasmus Caietane and diuers other learned interpreters confesse and declare diuers editions also of this Latine translation doe much differ as appeareth by the bibles set foorth by Sixtus quintus Clement the eight and diuers others but that cannot be true that discordeth with it selfe quod dissonat verum esse non potest neither can they excuse themselues of falsity that exhibit a false copy for the true originall and authenticall bookes of scriptures Likewise haue our aduersaries corrupted and falsified both the acts of councels and the writings of the fathers for first they suppresse the true acts of many councels and the true bookes of many fathers such especially as touch the authority of the bishop of Rome Posseuin in his select bibliotheke counselleth his consorts to keepe the Greeke originall bookes of councels and fathers from the view of yong students but to suppresse the depositions of witnesses all law adiudgeth falsity Secondly they haue set foorth diuers false actes and canons vnder the names of the Apostles of the synode of Nice of Rome vnder Siluester of Neocesaria Sinuessa and other synods which themselues cannot denie to be diuersly falsified Isidore c. canones dist 16. and Leo c. Clementis dist ead and Gelasius c. sancta Rom. dist 15. doe number these canons among apocryphall writings the canons themselues condemne the baptisme of heretikes c. 45. and once dipping in baptisme c. 49. and Saterdaies fast c. 65. and alloweth the 3. booke of Machabees and Clements epistles for canonical scriptures and yet pope Adrian c. sextam synodum dist 16. alloweth them Russin in his history and Stephen Bishop of Rome c. viginti dist 16. allowe only 20. canons of the councel of Nice others in c. septuaginta ead dist say there are 70. one Alphonsus of Pisa of late in his summe of councels hath set out 80. canons of that councell Sozimus in the 6. councell of Carthage was taken alleaging a false canon of that councell for appeals to Rome Paschasius or some vnder his name corrupted a canon of that councell as if the same had decreed that the Church of Rome had alwaies had the primacy Pius the fifth in certaine letters of his to the Emperor alledgeth that the councell of Nice made the Pope of Rome gouernor of all Christian Princes the falsification is notorious and is extant in his letters set out by Hierome Catena Of the acts of the councell of Sinnessa there are 3. copies extant in Surius and different each from other they contradict themselues also for where in the latter end it is said that the first See shall not be iudged of any the fathers of that councell notwithstanding condemned Marcellinus damnauerunt eum extra ciuitatem The actes of the councels of Neocaesarea and Ancyra are so simple and so repugnant to the state of those times that blindemen albeit void of sight may feele them to be counterfet in ancient stories there is no mention of them nay in times of persecution and before Constantines time it is not likely that so many bishops could meete or would make such acts and canons as are imagined to be made in those councels The synode supposed to be assembled at Rome by Siluester contemeth diuers fabulous points as namely the report of Constantines leprosy of Nunnes professing virginitie after the age of 72. yeres The bishops names are barbarous the stile is Gothike the number of bishops there assembled is incredible it is therfore meere impudency to affirme the acts of that synode to be authenticall The 18. canon of the councell of Chalceden and the 36. canon of the 6. synode that giueth equall authority to the see of Constantinople and Rome is falsified both by Gratian and Gregory the 13. in his new edition of the canon law for vnder colour of those canons they determine quite contrary to canons that the Church of Constantinople should not be equall to Rome The fift councell of Carthage c. 3. determineth that bishops priests and deacons should absteine from their wiues in the time of their turnes or seruice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Romanistes dist 33. c. placuit haue falsified this canon by adding subdeacons and excluding bishops priests and deacons from their wiues at all times The councell of Mileuis c. 22. forbiddeth Priests and inferiour clerks to appeale to Rome but Gratian falsifying the canon addeth these words nisi forte sedem Rom. appellauerint which is direct contrarie to the meaning of the councell In the 35. canon of the councell of Laodicea the worship of Angels is termed idolatrous and expressely forbidden but Carranza in his summe falsifieth the canon and for Angelos writeth Angulos Bellarmine lib. 1. de sanct beatitud c. 19. sheweth that in latter editions of councels his consorts haue established the inuocation of Saints by the 7. canon of the 6. synode but all ancient copies declare both him and his consorts to be notorious forgers of false canons It were an easie matter to shew the falshood of our aduersaries in diuers other canons but the breuitie of this discourse will not permit any larger number of witnesses in this point Thirdly vnder the names of fathers they haue set out diuers counterfet treatises and haue falsly both translated the Greeke fathers and
alleadged both Greeke and Latine writers vnder the name of Clement they haue published diuers constitutions and doe alledge them verie frequently yet doth Gelasius c. sancta dist 15. set a marke vpon them as Apocryphal to him also they ascribe certaine recognitions and epistles which sauour not of an apostolicall spirit Vnder the name of Origen they publish certaine Commentaries vpon Iob which conteine plaine Arianisme and his lamentation which is noted by Gelasius as Apocryphal Tertullians and Russins treatises are diuersly cited yet not allowed by Gelasius c. sancta Romana dist 15. Vnder the authoritie of Abdias Martialis Prochorus Amphilochius and diuers ancient fathers they couer diuers of their owne bastardly inuentions no way agreeing with those times Cyprian is said to haue written the treatise de reuelatione capitis Ioannis wherein mention is made of king Pipin and a booke de montibus Sion Sinah and diuers other treatises neither according with his phrase nor with those times Hierome is made to father a sermon de assumptione B. Mariae a tract de 7. gradibus ecclesiae the rule of monkes and diuers other counterfet treatises and yet the rule of monks is said to be collected by one Lupus in the time of Martin the fift The sermons ad fratres in eremo and diuers others de tempore sanctis attributed to S. Augustine are plainely counterfet so are his meditations also and soliloquies in those meditations the worship of Angels is taught which Augustine in his booke de haeresib condemneth for an heresie in the soliloquies we reade the fable of Longinus in his manual c. 16. we reade that it is in mans power to merit the kingdome of heauen which is plaine Pelagianisme condemned by S. Augustine the bookes entituled scalae paradisi de duodecim abusionum generibus de vita Christiana de assumptione beatae Mariae and diuers others of that nature set out vnder the name of S. Augustine are but grosse deuises of slow bellied monkes and friers Vnder the name of Basil and Chrysostome they haue set out counterfet Masses and diuers epistles homilies and treatises that are no where found in Greeke nor any whit sauour of the diuine spirit of those fathers nay so shamelesse they are that they sticke not to set out Masses vnder the name of Iames and Marke The like practise they haue vsed in the workes of other fathers but to father bastardes vpon wrong fathers is a notorious tricke of falsitie as appeareth by the law cum suppositi Cod. ad l. Corn. de falsis By their expurgatorie Indexes they cause the fathers writings to be changed not onely by false additions but also by detractions Sixtus Senensis in epist ad Pium 5. antè biblioth sanctam sheweth how that Pope did handle or rather mangle and change the fathers writings expurgari emaculari curasti saith he omnia catholicorum scriptorum ac praecipuè veterum patrum scripta haereticorum aetatis nostrae faecibus contaminata venenis infecta so vnder this colour it was an easie matter to take out what he listed In Bertram they change visibiliter into inuisibiliter and cut out whole lines and sentences Posseuin a shamelesse Iebusite teacheth his schollers how Hermes Melito Cabasilas Anastasius Antonius Abbas and other authors were to be corrupted and framed to his purpose Fourthly they haue corrupted diuers lawes and some they haue forged vnder the name of diuers Emperours and Kings vnder the name of Constantine the Pope challengeth a right to most kingdomes of the Westerne Empire but the donation set out vnder his name both by testimony of learned men and by diuers arguments is prooued counterfet Likewise the constitution of Ludouicus dist 63. c. ego Ludouicus is a plaine bastard for it contradicteth Constantines donation was neuer executed and differeth from it selfe as appeareth by the diuers editions of Gratian and Volateran Geograph lib. 3. The law inter Claras Cod. de sum Trin. fid cath is not found in ancient copies as Alciat testifieth Parerg. lib. 5. c. 23. likewise the same is disprooued by diuers other arguments alledged by me in a treatise of Popish forgeries and lies In the Popes archiues they shew a solemne donation of the crowne of England made by king Iohn and the state to the Pope but the same is cleerely counterfet being neither executed by the king nor allowed by the state The statute anno 2. Henr. 4. c. 15. is plainly falsified by the Popish clergie in a prouinciall constitution made at Oxford by adding ac etiam communitates regni whereas in the originall role yet extant in the Towre there are no such wordes found it appeareth therefore that by forgery they haue made statutes to serue their turnes for the burning of Christians and that they haue murdred them hitherto contrarie to forme of law Finally vnder the names of ancient bishops of Rome they haue published diuers counterfet epistles differing from their forme of writing in stile and conteining matters not agreeing with the times when they are supposed to be written Clement epist 1. writeth to Iames of the death of Peter who died diners yeeres before Peter and epist 2. taketh vpon him to instruct Iames an Apostle Anacletus in his first epistle would haue all matters referred to the church of Rome but at that time the church of Rome had no such prerogatiue neither was it reason that S. Iohn the Euangelist then liuing all matters should be referred rather to Anacletus then to him in his 2. epistle he saith the 72. disciples were instituted by the Apostles which the Gospel saith were appointed by Christ Euaristus in his epistle talketh idlely of ordeining Priestes without titles and consecrating churches and stone altars whereas these customes came not into the church vntil many yeeres after Sixtus beginneth his epistle thus Sixtus vniuersalis apostolicae ecclesiae episcopus but Gregory the first long after him condemneth this title as proud and Antichristian Hyginus wrote to the Athenians but it is not like that a Greeke would write to Greekes in Latin Calixtus mentioneth those heretikes which denied repentance to such as fell in time of persecution but this was the heresie of Nouatus who troubled the church long after Calixtus his time Pontianus ioineth Christ with Peter but that was no stile in his time Marcellinus in his 2. epistle doth insinuate that the Emperour then professed Christian religion and disputeth against the Arians that were not in the world in his time Melchiades 12. q. 1. c. futuram ecclesiam telleth vs how Constantine was christened and gaue his seat and other possessions to the church of Rome and yet it is apparent that he died before Constantines Christening and before any thing was giuen by him to the church It is an easie matter to shew other epistles attributed to ancient bishops of Rome to be counterfet but it is needlesse considering how Antonius Contius in annot ante c. viginti dist 16. confesseth that
Matth. Paris in Henrico 3. doth testifie Alexander the third sent the soldan Fridericke Barbarossaes portrayt then seruing against the Saracens persuading him to kill him if he would settle his affaires Gregory the 9. inuaded the emperors dominions in Italy and drew Fridericke the 2. out of Asia to defend his owne possessions at home when he was almost in possession of the victory abroade Lastly it is publikely knowne that they haue set French and Spanish together about the quarrell of the kingdome of Naples Innocent the thrid by his excommunication of king Iohn set both his subiects and the French against him and was the cause of the losse of Normandy to the English Iulian the Cardinall set the Germans against the Bohemians Paul the third was the principall motiue of the warres of Charles the sift against the Germans and to shut vp this discourse in few words not only Nicholas Machiauel in his Florentine history affirmeth but also all histories testifie that the Popes of Rome haue beene the principall causes of all the warres and stirres of Europe that haue beene for this 4. or 5. hundred yeres last past they are the causes of the massacres of France of the troubles of the low-countries of the late rebellions in England Scotland and Ireland of the contentions betwixt French and Spanish in Italy of the persecutions in Germany and Spaine and other countries Fourthly the Popes of Rome by deuising and confirming many orders of Monkes and friers by admitting such swarmes of idle lozels into orders and mainteining them by chanting of Masses for soules forcing them to forsweare mariage haue not only caused many vnnatural murders but also hindred the propagation and increase of men they haue also withdrawne men from defence of the common-wealth and placed them in dennes of licentious idlenesse and laid the charge of the common defence vpon few Fiftly exempting both the goods and the persons of religious men and clerkes from common charges of the common-wealth they haue weakened the states of princes and laid all the burthen vpon the weakest part Finally by their idolatries they haue displeased God and by their periuries haue made good the leud cause of the Turkes Therefore we are not to maruell if the Christians haue not prospered in their expeditions into the holy land for what successe could Christians looke for considering the notorious abuses cōmitted in the army by worshipping idoles blaspheming Gods holy name violating Christs institution of the Eucharist by celebration of prophane masses Could Ladislaus king of Poland and his army preuaile against the Turkes hauing begun the warre contrary to articles of peace solemnely sworne but let vs mainteine the religion of Christ and not of antichrist and let vs abolish the idolatrous worship of images and the inuocation of saints and let vs abandon the damned Masse and serue God as he hath appointed and finally let vs not violate our promises and oathes nor abuse gods holy name and then no doubt but we shall prosper in all our enterprises against the Turke or other enemies of the Church for hitherto not the Turks forces but the multitude of the sinnes idolatries blasphemies and other abuses of Christians haue made them flie before their enemies and ouerthrowne their armies CHAP. L. That the moderne church of Rome is much degenerated from the faith and manners of the ancient Romans THe Church of Rome when Paul wrote vnto it excelled in all pietie and vertue and was famous throughout the world but as al things else so both faith and vertue through tract of time fainted and in the end began to faile in that citie of late time we finde that neither that zeale in matters of religion nor that integritie and honesty of maners which was in the ancient Romanes doth continue in their posterity Adrian the 6. in his instructions giuen to his legate that was sent into Germany confesseth freely that many and grieuous offences for many yeeres haue beene committed at Rome and from the toppe of the Popes crowne passed downe to the inferior gouernors of the church and that no man did his dutie but that all went astray and none was voide of faults Plurimis nunc annis saith he grauiter multisque modis peccatum est Romae inde à Pontificio culmine malum hoc atque lues ad inferiores omnes ecclesiarum prafectos defluxit neminem enim esse qui suum faciat munus aberrasse omnes ne vnum quidem ex omni numero vacare culpa Duarenus in praefat in lib. de eccles minist benefic confesfeth that the manners of such as were called church-men were decaied and that the later constitutions of Popes were woorse then the first illud saith he fateri velinuiti cogimur mores hominum ecclesiae titulo insignitorum ita paulatim degenerasse vt posteriores constitutiones Pontificumfere anterioribus cedant Guicciardine lib. hist 2. sheweth how the authority of Christian religion grew euery day lesse and lesse by reason that in the affaires of the church men were altogether departed from ancient customes Le cose della chiesa saith he allontanatesi totalmente dalli antichi costumi faceuano ogni di minore l'authoritâ della Christiana religione Machiauel in his Florentine history directed to Clement the 7. confesseth that by reason of the mutation that had hapned in Christian religion great scandales and discords had growne in the world Many of the chiefe rulers of the church saith Picus Mirandula in orat ad Leon. x. after whose example others ought to conforme themselues haue either little or no religion no order in their liuing no shame nor modesty apud plerosque religionis nostra primores ad quorum exemplum componi formari plebs ignara debuisset aut nullus aut certè exiguus deicultus nulla bene viuendi ratio atque institutio nullus pudor nulla modestia Platina in Gregor 4. wisheth that Lewes Pius in his time had beene aliue so much did the church stand in neede of his lawes Res pietatemiampridem perdidimus saith Auentinus lib. 3. annal Boiorum virtuti nullus est honos inuicem inuidere fraudare fallere longinqua consuetudo est that is we haue long since lost our substance and pietie there is no honor giuen to vertue we haue vsed to enuy one another and to practise fraud and deceit a long time together Primitiui Theologi saith Petrus de Aliaco lib. de reformat eccles ecclesiam aedificauerunt quam nunc quidam Baritatores destruxerunt the Diuines of the Primitiue Church built the church but now certaine later barators haue destroied it And that this is true it may be prooued by diuers particulars in time past the bishops of Rome suffered for true religion now they cut the throats of all such as professe truth The ancient bishops of Rome fed Christs flocke and were subiect to Christian Emperours now the Popes kill Christs lambes and set their feete vpon the neckes of emperors In the
primitiue church holy scriptures were read in the church and taken only for the word of God but now in the Romish church lying legends and fables are read in the church and lying and vncertaine traditions are made equall to scriptures In time past it was accompted folly to reade scriptures in tongues vnknowen and the Apostle sheweth that it is vnprofitable to pray in a strange language but now the Romanists both reade scriptures and pray in languages not vnderstood of the multitude and yet defend it as well done In ancient time no man euer beleeued either that the scriptures were made to vs authenticall by the Popes determination or that the Popes determinatiō in matters of faith was certeine now all is turned vpside downe scriptures are made vncerteine and obscure and the Popes determination is made most liquide and certeine The ancient bishops of the church preached diligently liued vprightly dealt with their people mercifully now the Popish bishops preach not nor leade their liues according to their profession but contrariwise liue scandalously and are the only bouchers to murder all that shall either reprehend the abuses of the church or their corruptions in manners and the powdermen and vndermining Papists follow their steppes Ancient Christians suffered most cruell torments and death because they would not worship images now the Romanists put all to death that will not worship images The ancient Romans according to S. Paules doctrine beleeued not to be instified by the workes of Gods lawe the late Romanistes hope to bee iustified by the workes of the Popes Lawes They looked for no peace by their owne satisfaction but by the redemption wrought by Christ Iesus these moderne fellowes beleeue that they can satisfie for their owne sinnes and trust in the redemption procured them by the Popes indulgences The Romans vnto whom S. Paul wrote were obedient to Kings these loose the bonds betweene kings and their subiects and stirre vp traytors to blow vp their princes They diligently obserued Christs institution in administring the sacraments and neither spit in the faces of Christians baptized nor stole away the cup from the communicants the moderne Romish priests spit on those whom they baptize and refuse to administer the cup to others then themselues Finally they are digressed from the ancient Romans in all those particulars both concerning faith and maners wherein I haue shewed that they differ from ancient Catholikes and haue deuised meere nouelties CHAP. LI. That the Romish Church that now is was inuisible in old time MVch doe our aduersaries boast of the visibility of the Romish church supposing because the scriptures speake much of the glory of the kingdome of Iesus Christ that al that honor belongeth to the church of Rome of late times but while they mistake things spirituall for things corporall and externall and suppose things vntrue all this their boast and glory will turne to their great preiudice and shame for first the beauty of the church consisteth rather in inward vertues then in outward shewes and apparell Secondly be it that the church is alwaies seene and apparent to the true members of the church yet the moderne Romish church and the glory thereof was neuer seene either of the Apostles or ancient fathers of the Church or of ancient Christians For what I pray you is the church of Rome but a multitude of people professing the moderne saith of the Romish synagogue communicating with the same in sacraments and subiecting themselues to the Popes holinesse this is confirmed by the testimony of Bellarmine in his booke de ecclesia and of Canisius in his catechisme c. de fide symbolo and I hope will not be denied by any Papist but such a church shall neuer bee shewed in ancient time and that we shall proue by inuincible reasons for first we finde not during the time of the Apostles any such head of the church as the Pope nor any such sholders as the Cardinals nor any such rotten members as the chantery priests singing Masses for soules departed as Monkes liuing in heards like swine as friers begging for fashion sake and yet abounding in all things necessary 2. The Pope with his triple crowne two swordes crossed pantofle and his guard of Suizars and purple Cardinals following him began onely of late time to be visible if such a sight had appeared in the time of the ancient fathers they would haue woondred at it as a thing most monstrous and vnbeseeming him that pretendeth to be the successor of Peter 3. While S. Peter liued no man euer saw a church persecuting of Christes disciples and deliuering them ouer to haue their throates cut by the secular power nor did either the bishops of Rome or the ancient fathers for more then a thousand yeeres after Christ imprison torment or kill such Christians as were not of their faction and opinion 4. The ancient church of Christ did neither excommunicate kings nor assoile their subiects from their obedience commanding them vpon paine of excommunication to rise vp in armes against them and to depose them the Romish church therefore which doth all these things was not then visible neither can any Masse-priest shew vs where in old time miners and powder-men sought to blow vp the principall men of the state 5. So long as the primitiue church continued in the doctrine and steppes of the Apostles and ancient fathers the same was ruled by the holy Scriptures and canons of councels and then the decretales of Gregory the 9. Boniface the 8. Clement the 5. Iohn the 22. and other later Popes were not in the world who can then say that the Roman church ordred by these decretales was then visible 6. The moderno Romish church beside the two Sacraments instituted by Christ beleeue other 5. Sacraments and hope as well to be saued by greasing when they lie a dying as by Baptisme and the Lordes Supper but such a church was altogether inuisible both in the Apostles time and long after 7. Now Papistes beleeue that Christians receiuing the Sacrament swallow downe Christes body into their stomacke nay they teach that dogs hogs and brute beasts eating consecrated hostes doe also deuoure Christs bodie but such a company of Canibals and blasphemers against Christian religion were neuer taken for Christes church for more then a thousand yeares after Christ 8. The Roman church commandeth Christians to keepe the feast daies of monkes and friers and other saints to heare Masse vpon ember daies in Lent and fridaies to absteine from flesh to goe to auricular confession at the least once a yeare and not to celebrate marriage vpon certaine daies but if all the monkes and friers in the world were set to seeke such a church and if the Masse-priests of the Romish church were ioyned with them yet could they not finde such a church for a thousand yeeres after Christ 9. In the Romish missals the priest praieth that God would be pleased to accept of the body and blood
of Christ and that for the merits of the blessed virgin of Cosmas and Damianus and other saints but where such a wicked and blasphemous company as make not onely saints but also the idolatrous Masse-priests mediators for the body and blood of Christ haue beene reputed the church of Christ and was visible before these wicked missals were framed we find not in any ancient record 10. The Romish church worshippeth the crosse and the images of the Trinity with Latria or diuine worship but such a church for a thousand yeares was neuer visible in the world 11. In the missals breuiaries and other rituall bookes of the Romish church we finde diuers praiers and confessions to Angels to the virgin Mary and other saints nay to the crosse and the image giuen to Veronica and these praiers are both practised and defended by the church of Rome but if all the Popes lanterne-bearers and disciples were set to seeke for such a church in the time of the ancient fathers they should but lose their labour and spend their wits in vaine 12. The Apostles canons as is said doe excommunicate such as doe not communicate being present at the celebration of the Eucharist we may not therefore thinke that the Romish synagogue was visible in those times seeing they thinke it sufficient for their disciples to be present at the Masse although they receiue nothing 13. In the primitiue church no man euer heard that Christians gaped and gazed on the priest administring the Lords supper or that they receiued the one kinde and not the other the Popish church therefore in those times was inuisible 14. In those times also neither was the Eucharist celebrated nor the Scriptures read in tongues not vnderstood of the multitude nor did the people pray in strange toongs which they vnderstood not the missificall congregation therfore of papists which pray not knowing what they say and being present at the reading of Scriptures and celebration of Sacraments in strange tongues vnderstand nothing was not yet crept out of Cacus his denne nor apparent in the world 15. The moderne Papistes beleeue that such as in this life satisfie not for their sinnes committed after Baptisme are to satisfie for the same in Purgatorie They beleeue also that the Pope by his indulgences is able to redeeme soules out of Purgatory and to remit all the temporall paines due for sinnes but such a church as this was neuer to be seene for a thousand yeeres after Christ To abridge this discourse it were an easie matter by diuers other points of faith and diuers other customes in administring the Sacraments and diuers other formes of gouernment all newly inuented practised and maintained by the synagogue of Rome to declare and proue that the same is a new model of a church neuer seene nor knowne to antiquitie but by these few particulars the same doth most cleerely appeare already If the Papists then seeke to bring vs backe to the formes of the ancient church then must they abandon the Pope and his adherents embracing the moderne faith and doctrine of sacraments lately broched by the idle school-men and confirmed in the late conuenticle of Trent and adhere to the church of England which as it professeth the Apostles doctrine published by ancient councels of the church so it renounceth all heresies and nouclties brought in by Papists and other heretikes and as it renounceth their false doctrine so it detesteth their treacherous practises CHAP. LII That the marks of the church and motiues to the moderne Romish faith alledged by Papists may as well be alledged by heathen men and Turkes as by them AL this notwithstanding the Papists challenge to themselues the name title and authority of the church and bring foorth a whole squadron of motiues to draw simple soules to like of their sect and to intangle them with their errors Bellarmine de notis eccles c. 3. saith that the proper markes of the church are these the name of Catholikes antiquitie continuance vniuersality succession of Bishops consent in doctrine miracles prophecies temporall felicity and such like others bring vnity vniuersality holinesse of life and such like Bristow in his Motiues standeth vpon the names of Catholiks and Heretikes miracles visions scriptures traditions fathers martyrs going out rising afterward succession immutability vnitie iudges infallible obedient subiects visibility and other markes of like nature But as well may the Turkes and idolatrous heathen nations alledge these markes and motiues as the Papists and some of them doe better agree to Turkes and idolatrous Paynims then to idolatrous and hereticall Papists For as Papists call themselues Catholikes and giue the name of heretikes to others so doe the Turkes cal themselues Musulman or true beleeuers and heathen idolaters called themselues Pious worshippers of the gods and in regard of themselues both Turkes and Paynims take Christians to be impious persons and heretikes the Turkes call Papists idolaters and the heathen in time past called Christians Atheists As for antiquitie it agreeth farre better to Paynims and Turkes then to Papists for heathen idolatry was long before the doctrine of Popery and the Alcoran is more ancient then the Popes decretales that being published by Mahomet within 630. yeares after Christ these being commended and confirmed by Gregory the 9. who entred an D. 1227. 3. Idolatry as it beganne soone after the flood so it hath euer since continued the blasphemous religion of Turkes harâ— continued euer since the time of Mahomet but Popery neuer receiued a perfect forme before the conuenticle of Trent and in most places now is decaied 4. The heathen idolaters alledge for themselues amplitude and vniuersality as well as the Papists and so may the Turkes also for in time past all nations worshipped idoles faue the Iewes and in our times farre more nations are deluded by Mahomet and his priests then by the Pope and his Masse-priests the Popes doctrine being confined within a few nations of Europe Mahometisme poslessing the greatest part of Asia and Afrike and no small parts of Europe 5. The Turkes euer since Mahomet haue had a succession of Caliphaes and priests and among the heathen there neuer wanted a discent of sacrificing idolaters but the Papists cannot deriue their succession from the Apostles eitheir in doctrine or discent of Popes for neither is their doctrine apostolicall nor are the Popes the Apostles successors beside that they are vncerteine both who were true Popes and which succeded after Peter and diuers bishops and Popes of Rome 6. The Paynims with one consent in time past worshipped idoles neither did any one among them call the matter in question the Turks are so resolute in religion that they will haue no disputing against any point of their doctrine but Popish schoolemen call all points of their religion in question neither doe they so well agree in any article but there be some that hold singular opinions the Scotists differ from the Thomistes and diuers opinions are holden by
halfe their authority Thirdly Bellarmine and others exempt the persons of the Clergie from the iurisdiction of temporall Lords doth it not then appeare that popish kings are Commanders but of one halfe of their subiects Lastlie they doe exempt the goods of the clergie from the disposition of the Prince so we may see that the King loseth halfe his reuenues where popish religion beareth swaie To conclude therefore it is apparent by the premisses that all true Papists professing and practising the Popes doctrine are vtter enemies and in hart euill affected to Kings professing a contrary religion and depend on strange and forreine Princes rather then vpon their owne Kings well they may temporize hauing dispensations for it but if opportunity bee offred to the Pope and his faction to shew their malice we may assure our selues we shall finde them like our English powder-men that is traitors and enemies of the prince and state and Kings professing Popery are but the Popes vassals and vnderlings and during the Popes good will and pleasure further they haue but halfe their kingly authority and rule but halfe their subiects and lose halfe their reuenues which whosoeuer either teacheth or alloweth he may say and sweare obedience in temporall matters as long as he list but wise men will neuer hold him for other then a temporary and vndutifull subiect CHAP. LIIII That such Papists as positiuely hold all the hereticall and false doctrines of the moderne church of Rome cannot possiblie be saued THere are many false prophets gone out into the world saith S. Iohn 1. epist. 4. speaking of his times and Reuelat. 9. he telleth vs that in the later times of the church a starre shall fall from heauen and that he that is signified by that starre shal open the bottomlesse pit out of the smoke wherof shall come locustes that haue haire like women teeth like lions habergeons of iron and tailes like scorpions we may not therefore thinke but that now also false prophets are stirring abroad and that swarmes of locustes are flying in euery kingdome seeking by glozing pretence to deceiue the simple by viperous calumniations to bite true teachers with armes to oppugne princes and with the poison and reliques of their herolies to sting and hurt all that shall professe the trueth The Iebusites and their consorts the friers and Masse-priests pretend the sauing of mens soules but they are false teachers and the very locustes mentioned by S. Iohn and sent foorth by the Pope designed by the starre Apocalyps 9. let all Papists therefore beware how they listen to their heriticall and damnable doctrine which who so beleeueth and followeth positiuely cannot be saned The word of God is true If any man saith Iohn Ren. 14. worship the beast and his image and receiue his marke in his forehead or in his hand the same shall drinke of the wine of the wrath of God afterward he saith hee shall be tormented in fire and brimstome before the holy Angels and before the Lambe but whosoeuer is reconciled to the Pope and submitteth himselfe to the lawes and kingdome of antichrist doth worship the beast and his image whosoeuer openly professeth Popery receiueth the Popes marke in his forehead whosoeuer yeeldeth to the practise of Romish religion receiueth his marke in his hand let Papistes therefore stand vpon their guard and looke well to their consciences for albeit Sanders and Bellarmine with all their skill haue endeuoured to prooue that the Pope is not antichrist yet all Bellarmines wrangling discourse is refuted in my fift booke de Pontif. Rom. and Sanders his demonstrations stande also dissolued by M. Whitakers of pious memory beside that neither they nor any of their consorts can assigne any other state vnto whom these prophesies may so well agree as to the Pope and his kingdome if then our reasons cannot resolue them yet the perplexitie of our aduersities in this controuersie may helpe to informe them and perswade them that the beast there spoken of is the Pope and that his image is the Romish gouernment whereby the old empire of Rome is in a certaine sort represented and restored Furthermore Apocalyps 22. we finde that dogges enchanters whoremongers murtherers idolaters and whosoeuer loueth or maketh lies shal be excluded out of the kingdome of heauen but like to dogges the Pope and his adherents refuse Gods word preached vnto them and teare them in pieces that seeke to feed them with the bread of life diuers of the Popes haue beene great Magicians Necromancers and Enchanters as Benet the 9. Gregory the 6. and 7. Syluester the 2. Paul the 3. and many of their followers follow also but too much this damnable practise the Masse-priests like cunning enchanters suppose that bread and wine is turned into flesh and blood in their magicall Masses they permit publike stewes keepe concubines and to monkes friers and masse-priests forbid lawfull marriage they haue murdred and massacred millions of Christians to erect and vphold their antichristian kingdome the 5. of Nouember last they attempted a treason neuer before heard of minding to murder the King his Lords and the Commons assembled in parliament and to massacre all opposite to them throughout the realme they erect idols in churches and euerie corner of their streetes and in high waies giuing latriam and diuine honour to the crosse and to the images of the Trinitie and calling the Sacrament their Lord and God and making vowes praiers confessions to saints and burning incense to images and saying Masse in the honour of saints and angels finally they doe not onely forge standers against M. Luther Zuinglius Caluin and other true teachers but also against vs all as if we taught that God is the author of sinne and that Christ despaired that there is no hell but horror of conscience and such like abhominable doctrines which we expresly detest they giue out also that we condemne good works and teach rebellion and their hearers delight to heare these lies S. Paul hauing rehearsed diuers works of the flesh Gal. 5. and namely adultery fornication vncleannesse wantonnesse idolatrie witchcraft and diuers others of that nature and among the rest heresie seditions he concludeth that those that doe such things shall not inherite the kingdome of God but neuer was any sect more subject to these workes of the flesh then the Papists their idolatries heresies rebellions murders and witchcraft I haue before noted adultery and fornication they account to be small sinnes c. at si clerici de indicijs their vnnaturall lustes are testified in diuers records and bookes their clergie cannot choose but be vncleane when they resuse marriage and forsweare it their massacres and murders and rebellions are recorded in many histories and the memory thereof will now be recorded in actes of parliament that they allow publike stewes themselues deny not and doe they thinke that wallowing like swine in their fleshly workes they shall be saued Athanasius in the end of his Creed saith it is
rest also may reuoke their errours see their deformities returne with a sincere heart to Gods true church and so be saued CHAP. LV. A briefe recapitulation of the principall points of the former discourse and an exhortation both to Papistes and true Christians THus we see and I pray God all Christians may diligently consider what is meant by popish religion briefly it is a collection of diuers corruptions and errors mainteined by the Pope and his adherents either contrary or aboue the Apostles doctrine this religion we haue shewed to haue beene built vpon weake vncerteine and salse foundations and auerre that it is contrarie to the doctrine of Gods law and of true faith and iustification through Christ the same also teacheth erroneously of the Gospell and diminisheth the merits of Christ our mediator and redeemer Further it hath corrupted the doctrine of the sacraments and brought in many old and new heresies it is compacted of diuers impieties blasphemies and idolatries and neuer came from Hierusalem it was neuer taught by the Prophets or Apostles nor professed by ancient Christian Kings It is not that religion to which the ancient Britans and English were conuerted nor doth it deserue to be called Catholike or ancient it is found to be repugnant to ancient councels and to the faith of the ancient fathers It is a religion diuers from that of the ancient Martyrs of Christ Iesus A religion deuised by man and not deriued out of holy scriptures A religion whose founders defenders doe wickedly wrest and abuse scriprures fathers and other writers A religion consisting of heathenish and Iewish obseruances A religion full of contradictions and contrarieties A religion steined with many fooleries and absurdities A religion keeping Christians in ignorance of true pietie and loosing the reines to all voluptuousnesse and disorder A religion deuoid of good workes and piety A religion that maketh a base accompt of Gods people and teacheth doctrines of Diuels A religion of whose grounds and doctrines the professors thereof haue no assurance A religion repugnant to lawes of nations of kinred alliance and common ciuilitie A religion preiudiciall to the authority of Kings and dangerous in regard of their states and persons A religion that laieth greeuous burthens on mens consciences and eateth vp Christians through manifolde exactions A religion without true bishops and priests and wholy mainteined by false allegations forgeries calumniations lies fire and sword periury and breach of couenant A religion whose chiefe founders and mainteiners haue beene commonly noted for wicked and profane men A religion more absurd in diuers points and that oppresseth Christians more greeuously then Mahometry A religion by whose practise the empire of Christians is decaied the power of the Turke enlarged A religion professed by degenerated Romans neither for faith nor life comparable to their ancesters and by a church that was neuer visible vntill of late time nor can shew better markes or bring better motiues to induce men to embrace her doctrine then the Turks and Paynims To conclude a religion whose professors can neither be esteemed true subiects nor true Christians nor iustlie pretend either assurance or hope of their saluation I doe therefore exhort all true Christians as they desire either that the true faith of Christ Iesus may be publikely receiued or that doctrines contrary to piety Christian charity policy reason and common humanity may be suppressed to beware of the leuain of Popery to concurre with those which both teach and set forward the true Catholike faith according to the doctrine of the Apostles and Prophets and which seeke to resiste all corruptions false doctrines sects and heresies and to roote vp the seeds of all trecherie and rebellion On the other side I beseech all Papists to cast away all preiudice and passion and diligently to consider of the premisses that as they professe themselues true subiects wel affected to Catholike the ancient religion of the church of Christ so they may abhorre their former treasons and rebellious detest the masse-priests and powder-men their consorts reiect all heresies errors and false doctrines masked with glorious titles of vniuersality and antiquity and set foorth by the Pope and his complices teaching a late particular faith and finally endeuour to be gathered together into that society whereof Christ is the head and without which there is no saluation The God of all truth confirme and establish all true Christians in truth and discouer all trecheries and errors that such as now are disloially minded and wander astray may acknowledge their former disloialties and errors and embrace the true Catholike faith and that such as stand may be confirmed in the truth that so both they and we iointly may liue loyally vnder our Princes and truely serue one true and euerliuing God and glorifie his holy name through Christ our Lord to whom together with the Father and the holy Ghost three persons and one God we render all praise and honour now and for euer A briefe note of the contents of euery Chapter of the former discourse Chap. 1. VVHat is ment by Popery or popish religion in this whole treatise Chap. 2. Of the grounds and foundations of popish religion Chap. 3. Of the wicked doctrine of Papists concerning the law of God and the performance thereof Chap. 4. Of the damnable doctrine of Papists concerning faith and iustification Chap. 5. What Papists doe meane speaking of the Gospel Chap. 6. Of the impious doctrine of Papists concerning Christ our Sauiour Chap. 7. The strange contradictory and false opinions of Papists concerning the Sacraments Chap. 8. That Popery is a mixture of old and new heresies Chap. 9. A catalogue of diuers notorious impieties and blasphemies conteined not onely in popish bookes but also in the corps of popish religion Chap. 10. That Popery is a sinke of heathenish idolatry Chap. 11. That popish religion neuer came from Hierusalem Chap. 12. That Popish religion was neuer taught either by the old Prophets or by the apostles of Christ Iesus Chap. 13. That Popery was either condemned or not know â—s by kings professing Christian religion in old time Chap. 14. That the ancient Britanes and English were not first conuerted to popish religion Chap. 15. That popish religion is most falsly termed catholike religion and papists Catholikes Chap. 16. That popish religion is not the ancient religion of the primitiue church Chap. 17. That Popery is repugnant to ancient Councels Chap. 18. That popery is not the faith of the ancient fathers of the church Chap. 19. That popish religion was neuer testified by the blood of Christian martyrs Chap. 20. That popery is a meere humane denise and not in any sort to be deduced or proued out of holy scriptures Chap. 21. That popish religion in diuers points is directly contrarie to holy scriptures Chap. 22. That the founders and desenders of popery doe most wickedly abuse holy scriptures Chap. 23. That the Pope and the principall proctors of his cause are great forgers and falsifiers of fathers profane writers and of publike records Chap. 24. That Popery standeth much vpon heathenish obseruances and customes Chap. 25. That popery borroweth also diuers fashions from the Iewes Chap. 26. That popish religion is full of contradictions and contrary opinions Chap. 27. That popery is a most absurd and foolish religion Chap. 28. That popery keepeth Christians in blindenesse and ignorance of God and godlinesse Chap. 29. That popish religion giueth the reines to licentiousnesse of life leadeth Christians the broad way to destruction Chap. 30. That popish religion bringeth foorth such bitter fruites that the professors thereof haue no reason to boast of their workes Chap. 31. That in popery a base accompt is made of princes and all lay-men Chap. 32. That popery is a doctrine of diuels Chap. 33. That Papists can haue no assurance of the truth of their religion Chap. 34. That popery is repugnant to the lawes of nations Chap. 35. That popery dissolueth the bonds of kinred all 〈◊〉 and ciuilitie Chap. 36. That popish religion either disannulleth or greatly preiudiceth the authority of kings and princes Chap. 37. That Kings professing popish religion are either no kings or but halfe kings Chap. 38. That kings liue not in any security of their lines where popery is professed by their subiects Chap. 39. That Popish religion laieth grieuous burthens on mens consciences Chap. 40. That popish religion is very grieuous in regard of the popes and the Masse-priests manfolde taxes and exactions Chap. 41. That the popish church hath no true bishops nor priests Chap. 42. That popery cannot be mainteined without forgerie and falshood Chap. 43. That popery cannot be wel vpholden without calummations and lies Chap. 44. That the cause of popery is not mainteined without fire and sword Chap. 45. That the practises and treaties of popes and their complices with Christians are not to be trusted Chap. 46. That the chiefe founders and mainteiners of popery haue beene commonly noted for wicked and profane men Chap. 47. That popery in many points is more absurde and abominable then the doctrine of Mahomet Chap. 48. That christians are lesse oppressed vnder the Turke then vnder the Pope Chap. 49. That the ambition couetousnesse contention practise of popes is the principall cause of the decay of the Christian empire and a great occasion of the good successe of the Turkes Chap. 50. That the moderns church of Rome is much degenerated from the faith and manners of the ancient Romaines Chap. 51. That the Romish church that now is was inuisible in old time Chap. 52. That the markes of the church and motiues to the moderne Romish faith alledged by Papists may as well be alle dged by Turkes and infidels Chap. 53. That true Papists cannot be true nor loiall subiects Chap. 54. That such Papists as positiuely holde all the hereticall and false doctrines of the mederne church of Rome cannot possibly be saued Chap. 55. A briefe recapitulation of the principall points of the former discourse and art exhortation both to Papists and true Christians
ancient fathers downe to hell and place Abrahams bosome there as appeareth by the doctrine of Francis a victoria art 1. de sacrament in com but this argueth first that God worketh diuersly by the sacraments of the law and gospell and is changeable in his operation which is absurd and next that Christ is not one yesterday and to day as the Apostle teacheth and thirdly placeth the father of all faithfull people in hell damning all that beleeued in Christ before his comming to hell and fourthly denieth that their sins were remitted that beleeued in Christ before his comming and lastly ascribeth more to sacraments deuised by men such as is extreme vnction and other Popish sacraments than to circumcision and the Paschal lambe and other sacrifices and sacraments instituted by God 2. The master of the sentences dist 1. lib. 4. holdeth that all that died before circumcision vnder the law were damned but others contradict their master 3. The synode of Trent pronounceth them anathema which shall say that there are either more or fewer sacraments of the new law than seuen to wit baptisme confirmation the eucharist penance extreme vnction order and matrimony but this curse falleth first vpon the old Latin interpreter that Apocalyps 17. calleth the mystery of the great whore sacramentum mulieris the same also falleth vpon Saint Augustine and most of the ancient fathers that neuer knew nor acknowledged more than two sacraments properly and truly so caled to wit baptisine and the Lords supper de latere dormientis prosluxerunt sanguis aqua quae sunt nostrae redemptionis sacramenta that is out of Christs side sleeping on the crosse flowed water and bloud which are the sacraments of our redemption as saith Augustine in gloss in 4. ad Ephes super Psal 40. Iustin in his 2. apologie Ambrose de sacramentis Tertullian Dionysius called Areopagita Chrysostom Cyril Gregory Cyprian Rahanus Paschasius whersoeuer they talke of the number of the sacraments of our redemption mention only baptisme and the eucharist and where they speake in general 〈◊〉 of holy mysteries mention diuers more and others than the seuen popish sacraments beside that it is absurd to thinke that mariage and Priesthood and penance were of one nature vnder the law and of another vnder the gospel 4 The same synode doth curse them also that shall say that all the aboue named 7. Sacraments were not instituted by Iesus Christ where it is apparent that mariage was instituted in paradise and priesthood vnder the law it is certein also that the fathers before Christ did rise by repentance from their fals furthermore what man among the Papists is able to shew where the determinat words and the externall signes and rites of popish sacraments were instituted by Christ if then Canisius in his catechisme c. de sacramentis teach truely that Sacraments haue certaine determinat words and set rites then is it certaine that neither Popish confirmation nor Popish orders nor Popish penance nor matrimony nor extreme vnction was instituted by Christ and therefore Francis à victoria de Sacramentis in cō deriueth the determination concerning seuen sacraments from the Florentine councell vnder Eugenius the 4. hoc determinatum est saith he speaking of seuen sacramēts in concilio Florentino sub Eugenio 4. and there indeed we finde first that the matter of Popish confirmation is chrisme made of oile and balme and the forme set downe in these words signo te signo crucis confirmo te Chrismate c. and yet now the Papists haue left off balme the matter of extreme vnction is oile and that for a strange medecine the Priests put in the eies and other organs of sences the forme of extreme vnction is this per istam sanctam vnctionem suam pijssimam misericordiā indulgeat tibi dominus c. The matter of priesthood is the Chalice and the host and the forme take power to offer Sacrifice in the church for liuing and dead and so foorth but no man will affirme that Christ instituted the forme and matter of these Sacraments vnlesse he be either starke mad or mad-like desperate in matrimony they are neither able to afrigne certaine forme nor certaine matter 5. All Papists hold that the Sacramentes of the new law both conteine grace and conferre grace ex opere operato that is by the worke wrought as may appeare by the canons of the seuenth session of Trent by the common proctors of the Popes cause Sacramentum confert gratiam ex opere operato saith Nauarrus in his enchiridion and Bellarmine lib. 1. de sacrament c. 14. saith they iustifie and this is the common opinion of all but first it is absurd to attribute as much to matrimonie confirmation and extreme vnction as to baptisme and the lords supper secondly it is absurd to make Priests forsweare matrimony seeing it contemeth grace and worketh it as they say for of this grace the Masse-priests haue extreame neede thirdly if grace bee nothing else but charitie or a habit not distinct from it it will be a hard matter to shew how charity may be conteined in oile or the rites of matrimony or externall signes fourthly no Papist can shew that such as receiue their popish confirmation or order or extreme vnction or are maried are more iust then they were before finally God worketh by Sacraments that which he promiseth but we doe not read that euer he promised iustification or grace to maried folkes or to such as are greased in order or extreme vnction the master of the sentences lib. 4. dist 2. § 1. saith that some Sacraments giue remedies against sinnes and helpefull grace others only giue a remedy as wedlocke alia in remedium tantùm sunt sayth he vt coniugium 6. Bellarmine lib. 1. de sacramentis and Canisius in the Catechisme teach that sacraments are externall signes and yet the inward contrition of penitent sinners and the consent of the parties maried appeareth not externally further this being granted it will follow that the body and blood of Christ in the eucharist are no sacrament because they appeare not to the eyes nor can be discerned with other senses so the Papists whatsoeuer they bragge of their masse giue no sacrament to their followers but onely bare accidents shewes and shadowes 7. In the seuenth session of the conuenticle of Trent they curse such as shall say that the receiued and approued rites of the Catholicke church may be contemned omitted or changed but this curse falleth vpon their owne pates for themselues haue omitted loue feasts frequented at the time of the Communion the old rite of Christians then kissing one another and the vse of milke and hony in baptisme of which Tertullian speaketh lib. de coron milit and of milke and wine mentioned by Hierome in Isaiae c. 55. and the formes of dipping in baptisme 8. Thomas Aquinas 3. p. q. 64. art 8. sayth that the intention of the minister is required in the
contulit saith the author of that donation vt in toto orbe Romani pontifices velâ—saecendotes ita hunâ— caput habeant sicut iudices regem so it appeareth that the preeminence of Roman bishops ouer all Priests proceeded from the Emperours grant and not from any ordinance of Christ or diuine authority Likewise we read that the councels of Constantinople Ephesus and Chalcedon were called by the authority of Emperours and that their acts and decrees were ratified by them and not by the bishops of Rome more than other bishops as is pretended Further in the confessions of faith published by those councels and receiued by Theodosius Martianâ—â—s and other Christian Emperours there is not one article of popery so much as mentioned nay albeit the bishops of Rome oppugned the decree of the councell of Chalcedon concerning the priuiledge of the Church of Constantinople yet preuailed they not lastly the condemnation of Eutyches in the councell of Chalcedon doth ouerthrow the popish reall presence of Christs body in the sacrament and transubstantiation for if Christ haue a true body that is circumscriptible solide then is not Christs body really in euery consecrated host and if that according as after the vnion of the natures both remaine so the bread and wine remaine after consecration as the fathers of that councell pretend then awaie flieth the fancy of popish transubstantiation Recaredus King of Spaine assembled the third councell of Toledo chased Arianisme out of his dominions published a confession of the faith which all Christian bishops of that countrey receiued and gouerned and confirmed the councell publico regis edicto confirmatum est concilium the councell was confirmed by publicke proclamation of the king saith the compiler of the acts of that councell finallie in all the acts there is not one article of popery confirmed but the 21. canon that alloweth Psalmes to be sung at burials doth vtterly ouerthrow dirges and masses for the dead and the doctrine of purgatory for how can they chuse but sorrow for the dead that beleeue their friends soules to be in purgatorie the 22. canon forbiddeth dances and immodest songs on holy daies the 16. canon is directed against the worship of idols the 11. canon reproueth Priests that absolue publike sinners without due acts of repentance which is an abuse very common in the masse-priests finally in this synode the Spaniard followed the rules of the Church of Constantinople and not of Rome as appeareth by the second canon Iustinian the Emperour as is reported in the law inter claras Cod. de sum Trin. published a confession of faith which he commanded to be receiued throughout his dominions but therein is not any article of popery mentioned nay diuers of his lawes concerning the ordination of bishops the ordering of Churches and other ecclesiasticall matters declare that vnto his time the gouernment of the Church belonged to kings and princes and that yet the Pope had not vsurped his generall authoritie nor excluded temporall Princes he decreed that the sacraments should be administred contrarie to the Popish forme in an audible voice and in atongue that might be vnderstood Gregory the first acknowledged himselfe subiect to the Emperour and willing to execute his commandements which sheweth that the Emperour as yet held his authority and would not yeeld it to the bishop of Rome his faith also was the same which other Emperours professed for as yet Antichrist had not gained the primacy Gregory himselfe in his epistle to Serenus of Massilia praiseth him for that hee suffered not images to be adored and no man needeth to doubt but that Maurice the Emperour concurred with him in matters of faith Leo the fourth in the chapter de capitulis dist 11. professeth that he will see the Emperours orders by all meanes kept de capitulis vel praeceptis imperialibus vestris c. irrefragabiliter custodiendis saith he quantum valuimus valemus Christe propitio nunc in aeuum nos conseruaturos modis omnibus profitemur this therefore is an argument that the christian faith as yet was maintained by the authority of the Emperours that the bishops of Rome had then made no alteration by their decretales as not hauing as yet setled their supreme and tyrannicall authority in the Church in the time of this Leo neither was transubstantiation nor the necessity of auricular confession in the Priests eare for all sinnes nor communion vnder one kind heard of Beda in the Preface of his Ecclesiasticall historie praiseth king Ceolulphus for that he heard the wordes of holy Scriptures diligently but now among papists lay-men are not commended for hearing scriptures at that time neither were the 7. sacraments confirmed nor the Popes doctrine of Purgatorie and indulgences once deliuered Irene though a semipagan Empresse and a worshipper of images yet did not giue diuine worship to the crucifix or images of the Trinitie Charles the great in a synod at Francford condemned the idolatrous decrees of the 2. Nicene synode assembled vnder Irene Ansegisus lib. 2. c. 19. sheweth that he decreed that nothing should be read in the church beside canonicall scriptures the same author reporteth diuers lawes made by him and his sonne Ludouic contrarie to the practise of the moderne Romish church Kellison therefore should worke a woonder if he could prooue that either of these Emperours beleeued that the bishop of Rome was head of the church and had both the swordes and ruled both on earth and in Purgatorie neither shall he be able to shew that they beleeued that publike seruice and sacraments were to be celebrated in a tongue not vnderstood or that those were the Apostles successors that neither preached nor administred the Sacraments Before the conuenticle of Laterane Christian kings and princes knew now what transubstantiation ment neither did they receiue the doctrine of the communion vnder one kinde before the synode at Constance in the conuenticle of Florence vnder Eugenues the 4. the doctrine of the seuen Sacraments of Purgatorie of the Popes supremacie began to be in more reputution the rest of their heresies the Pope and his complices could not procure to be authorized before the conuenticle of Trent and yet the French refused to admit the actes of that conuenticle and the Emperor Charles the fift by his agents protested against them the Queene of England king of Denmarke Princes of Germany and manie other States resolutely reiected and contemned them So we see that the doctrine of the Romish church was nener receiued by many Christian princes especially this forme of doctrine that is prescribed by the conuenticle of Trent the Popes excommunications prouisions rapines violence and tyranny we finde to haue beene of most Christian kings resisted when the Popes of Rome began to lift vp their heels against the Easterne Emperors Leo Isauricus and others and to excommunicate them they neglected their censures and in the Easterne parts were obeied as before Henry the 4. emperour of Rome
the Popes lawes as the resistance of the churches of Asia against Victor of the churches of Afrike against Sozimus and other Popes declare 20. Of late time friers especially the Capucins haue attired themselues like chimney sweepers burners of houses 21. The rules of monks and friers are diuers from the rules of Christian religion and can not be elder then the orders of monkes and friers 22. Gregory the seuenth as Otho Frisingensis sayth was the first that did excommunicate the Emperour and taught that he had power to assoile subiects from the others of obedience to Princes 23. The vse of priuate masses without communion is but new as the old ordinall of Rome that hath no masses of that nature declareth the canons of the Apostles forbid Christians to depart before they receiued the communion 24. Innocent the third in the chap. omnis vtriusque de poenit remiss did first bring in a necessity of auricular confession he also was the first father of the monster transubstantiation as we find by the chapter firmiter de sum Trinit fid Cathol 25. Purgatory for satisfaction for temporall paines of sinnes whose guilt before was remitted was first deuised by schoolemen 26. The Iubiley among Christians was first deuised by Boniface the eigth he also decreed first that all temporall princes and others vpon paine of damnation must bee subiect to the Pope 27. Popish indulgences are but of a late stampe and the schoole doctrine thereof much latter the Papists themselues being as yet not fully resolued what to thinke of them 28. Clement the sixth first deuised the treasure out of which indulgences are supposed to be granted as appeareth by the chap. vnigenitus extr depoenit remiss 29. The doctrine of cases reserued to the Pope is not once spoken of in the writings of the fathers and yet the Masse-priests make a great matter of them 30. The doctrine of the Popes penitentiarie taxe for dispatch of pardons for murders incest sodomie and all villanies I thinke Kellison will not contend to bee verie ancient 31. Bellarmines doctrine lib. 1. de verb. Dei c. 3. concerning the new Testament where he saith it is nothing else but the loue of God shed into our harts by the holy Ghost is new for it contradicteth Chrysostome Theodoret and others in 2. Cor. 3. who teach that the new Testament is God grace remitting sinnes 32. The prohibition of mariage betweene spirituall gossips is a late deuice of the Pope for gaine 33. The separation of maried couples for religion before consummation of mariage without consent of both the parties is both new and wicked 34. The popish ceremonies vsed in baptisme are of a late inuention as for example salt spittle candles and popish exorcismes 35. Of late they haue begun to exorcise salt in salutem credentium for the saluation of the faithfull and holy water to cast our Diuels and to driue awaie discases these consurations are not found in the old Romish ordinals 36. The Masseppriests haue now gotten a new tricke to sprinkle the altar with holy water and to say thou shalt sprinkle mee with hyssope and I shal be clensed applying the scriptures contrary to the meaning of the holy ghost 37. Honorius the third in the chapter sane cum olim de celebr miss did first ordaine that the sacrament should bee worshipped and safely kept and caried with light to those that are sicke 38. Halfe communions are direct contrary to Christs institution and the practise of the church and first established in the conuenticle of Constance 39. The Masse cannot be old for that Nauclerus Platina Polydore and others confesse is was innented by diuers authors long after the Apostles times 40. The praiers for the dead now found in the Masse are not to be seene in the booke called Ordo Romanus 41. In old time the fathers neuer beleeued that Christ had a body inuisible and incircumscriptible and that might bee in heauen and earth and many places at one time 42. The godly bishops of old time did neither swinge the chalice about their head nor make crosses about it when they celebrated the eucharist 43. The saying of seruice and administration of Sacraments in tongues not vnderstood is a foolish noueltie 44. Now in the Roman Catechisme they teach that euery Masse-priest consecrating worketh three miracles but in old time they were neuer taken for such workers of miracles 45. The Papists after their Pater noster say their aue Maria and pray to our Lady which practise is neither ancient nor Apostolicall 46. The Psalter of our Lady and her peculiar offices and Masses in honour of Saints will not be iustified by ancient precedents 47. Hardly will the Papists bring a precedent of 300. yeers old to prooue that Christians praied to the crosse for encrease of iustice and remission of sinnes 48. In the missall of Sarum the Priest saith to the sacrament aue or haile and boweth to it contrarie to all ancient practise 49. The worship of Papists must needs be new for that both their Saints are new and their praiers and offices new 50. The missals breuiaries and offices of our Lady haue their antiquity from the conuenticle of Trent 51. Popish idolaters worship the sacrament and the crosse with diuine honour but they shall neuer bring allowance of antiquitie for this practise 52. They burne also incense to dumbe images kisse them and bow to them but these vnchristian trickes were not knowen in old time 53. Of late time they haue decreed that the Pope is aboue the councell but it is since the councell of Constance 54. Now the Pope pretendeth right to handle the temporall sword but that did not the Bishops of Rome for a thousand yeeres after Christ 55. Of late time the Pope hath troden vpon the necks of Emperours but in ancient time the bishops of Rome were subiect to Emperours 56. In time past the bishops of Rome were persecuted and martyred now the Popes of late time persecute and martyr others Finally all the points of doctrine differing from the faith o this church which the Pope and his complices seeke now to thrust vpon Christians are for the most part nouelties And this doth clearely appeare in this for that they are contrary to the doctrine of the Prophets and Apostles as before hath beene particularly declared the same is also coutrary to the doctrine of the fathers and ancient churches practise as we shall declare heerafter Further the Papists haue turned the whole seruice of God into a massing mommery Finally for God they worship Saints and dumbe images the institution of Christ Iesus in the eucharist they haue altered new sacraments they haue deuised are they not then ashamed to call popery ancient Christian religion CHAP. XVII That Poperic is repugnant to auncient councels MVch doc Papists bragge of councels Campion saith the first last and midst are his concilia generalia mea sunt generall councels saith he are all for me
Popes regard them not one straw if they talke against their triple crowne two swords or glorious and pompous state as may appeare by the light accompt made of S. Bernardes bookes de consideratione ad Eugenium all of them if the Pope defineth otherwise reiect the fathers with great facility Bellarmme lib. 1. de verb. dei c. 3. declaring his opinion of the new testament departeth from the exposition of Chrysostome Theodoret and other fathers Generally in the accompt of the bookes of canonicall scriptures of the old testament they reiect the testimony of Hierome in prologo Galeato of Ruffine in the exposition of the Creede of the councell of Laodicea c. 59. of Athanasius in synopsi of Gregory Nazaanzen in his verses of Epiphanius lib. de ponderib mensuris and diuers other fathers and will haue the bookes of Tobiah Iudith Ecclesiasticus Wisdome and the Machabees to bee of equall authoritie with the law and the Gospell in despight of all the fathers Contrarie also to their opinion they preferre the old Latine vulgar translation of the bible before the Hebrew text of the old and the Greeke text of the new testament that is the standing puddles before the cleare fountaines of holie scriptures The fathers exhort Christians the Papists dehort them from reading and hearing scriptures read in tongues vnderstood Origen homil 2. in Isaiam wisheth that all Christians would performe that which our Sauiour Christ speaketh of searching scriptures Hierome writing vpon the Coloss c. 3. heere saith he it is shewed that lay-men ought to haue the word of Christ not only sufficiently but also abundantly and that they ought to teach and admonish one another Ghrysostome also in his 9. homily in 1. ad Corinth attend saith he as many of you as are secular persons and gouerne wife and children how the Apostle doth command you also to read the scriptures aboue all and that not lightlie and careleslie but with great diligence That the Pope should be aboue all councels it neuer entred into the fathers thought nay all of them haue recourse in matters of doubt concerning faith not to the decretales of Popes but to the determination of generall councels next after holy scriptures The bishop of Rome oftentimes consulted with learned fathers concerning the interpretation of scriptures and no learned bishop did in time past attribute more to the bishop of Rome then to other bishops the Papists therefore making the Pope that is often blind in matters of religion supreme interpreter of scriptures digresse from all the fathers and haue not so much seuce heerein as litle children that know that blinde-men cannot iudge of colours The conuenticle of Trent determining that traditions and holy scriptures are with equall affection to be receiued digresse from all the fathers that make not traditions but the scriptures to be canonicall and of sacred authority The Papists that say that scriptures are not authenticall to vs without the determination of the Pope and Romish church are of an opinion contrary to all the fathers who deriue their authoritie and credit from God and not from man Bellarmine lib. 3. de eccles c. 16. saith that Hierome Apollinaris and Hippolytus were deceiued in the exposition of the ninth chapter of Daniel concerning the times of Antichrist In his 2. booke de Purgatorio c. 1. he reiecteth the opinion of Ambrose Hilary Lactantius Hierome and Aleuinus that teach that as well good as bad neede to be purged In the number of 7. Sacraments the conuenticle of Trent departeth from the opinion of all the fathers for not one can be alledged that saith there are iust 7. Sacraments and neither more nor lesse Ambrose in his books de Sacramentis and de initiandis in myster mentioneth onely two so doth Iustine Martyr long before him in his 2. apology S. Augustine lib. 3. de doctr Christ c. 9. reckneth only the Sacrament of baptisme and of the body and blood of Christ where he talketh of sacraments he saith also Christ left but few and easie but Popish sacraments are many and hard to be performed The fathers no where mention spittle salt blowing light and such ceremonies as the Pope hath added to baptisme These words this is my body are expounded figuratiuely by Tertullian lib. 4. contr Marcion Origen in leuit Chrysostome homil 46. in Ioan. Augustine contra Adimantum and lib. 3. de doctr c. 16. in comment in psal 3. but the Papists in this exposition forsake all the fathers Gregory dial lib. 2. c. 43. willeth those to depart that communicate not si quis non communicet saith he det locum the Apostles canons doe excommunicate him that departeth before communion the same is also confirmed by the chap. si quis dist 2. de consecrat the Masse-priests therefore in the practise of their priuate Masses depart from the canons of the Apostles and all the fathers Innocentius the third lib. 4. de myster missae c. 6. thought that Christ consecrated without words others beleeue hee consecrated by praier the moderne Papists reiect both Bellarmine lib. 4. de eucharist c. 26. maketh the best proofe hee can for the communion vnder one kind but it appeareth by his silence that the fathers are all aduerse to him Gelasius in the chap. comperimus de consecrat dist 2. condemned those of sacriledge that receiuing one kind abstained from the cup. and Lyra in 1. Cor. 11. declareth that in the primitiue Church all Christians receiued both kinds The fathers speaking of the sacrifices of Christians call them sacrifices of praise and spirituall sacrifices and signifie that the eucharist is a commemoration of Christs only sacrifice on the crosse that is confirmed by the testimony of Iustin in dialog cum Tryph. of Tertullian lib. 4. contr Marcion of Eusebius lib. 1. de demonstr euangel of Cyprian aduers Iudaos c. 16. of Basil in Isaiae c. 1. and others this is proued partly by the same authours and by Chrysostome in Psal 95. in epist ad Hebr. homil 13. and Theodoret. in epist ad Heb. c. 8. 10. and by diuers others amplie cited by mee in my bookes de missa against Bellarmine all which doe shew that the Papists bringing an external and reall sacrifice of Christs body and bloud actually offered as they teach by euerie Masse-priest into the church are departed quite from the doctrine of the fathers Canus lib. 7. loc Theol. c. 1. confesseth that all the fathers which speake of the Virgin Maries conception teach that she was conceiued in originall sinne as Ambrose in Psal 118. ser 6. Augustine in Psal 34. Chrysostome Eusebius Emissenus Remigius and others yet most of the Popes proctors especiallie the Franciscans reiect these fathers The fathers with one confent teach that we are not to fast between Easter and Pentecost nor vpon Sundaies as Bellarmine de bon oper in part c. 23 consesseth yet doth he reiect their authority and all Papists doe contrarie Leo in epist ad Rusticum Narbonensem and
holdeth that the Pope cannot fall into heresie nor be deposed Turrecremata lib. 4. sum p. 2. c. 20. saith that the Pope falling into heresie ipso facto is deposed before God there he addeth also that the Pope neither for manifest nor for secret heresie is deposed Caietane in tract de authorit Pap. concilij c. 20. 21. saith that the Pope prouing a notorious heretike is not deposed ipso facto but that he may and ought to be deposed by the church Bellarmine lib. 2. de pontif Rom. c. 30. holdeth that if the Pope be a notorious hereticke he then of himselfe ceaseth to be Pope Hostiensis in c. nouit de iudicijs and Austen Triumphus in summa de potest eccles q. 1. art 1. and others very triumphantly affirme that the Pope by the Law of God hath full power ouer the whole world and that as well in ciuill as ecclesiasticall causes Turrecremata Driedo Sotus Sanders and others reckoned by Bellarmine lib. 5. de pontif Rom. c. 1. are content to abate somewhat and say that directly the Pope hath not power ouer all the kingdomes of the whole world Petrus De Alliaco Gerson Almain and others in their treatises de potestate ecclesiae hold that a generall councell is aboue the Pope Turrecremata lib. 2. sum c. 99. 100. confesseth that the councell of Constance and Basil decreed that the councell is aboue the Pope and so must it needes be or els neither was Iohn the 23. or Petrus de Luna rightly deposed nor Martin the sift rightly chosen others notwithstanding hold that the Pope is aboue the councell as Iacobatius de concilijs Sanders de visibili monarchia and Bellarmine lib. de concilijs others auerre that although the Pope be aboue the councels yet he hath power to make the councell aboue himselfe as may be gathered out of the glosse in c. non si 2. q. 7. and in c. in synod dist 63. In the chap. in nouo dist 21. it is said that Peter was made Pope by these words thou art Peter but in the chapter considerandum and Fidelior dist 50. the contrary thereof is determined In the chapter secundum dist 19. it appeareth that Anastasius not only held opinions contrarie to other Popes but also published contrarie decretales contra decreta praedecessorum successorum suorum haec rescripta dedit saith Gratian likewise Stephen did annull the acts of Formosus and Iohn the 9. cancelled the acts of Pope Stephen Turrecremata lib. sum 2. c. 111. saith that Iohn the 22. did publish a decretale contrary to that which Nicolas the 3. determined concerning Christs pouertie and in his third booke c. 57. he proueth that a Pope may define against the canons of his predecessors Euaristus determined that all mariages not consecrated by a priest were incestuous as Platina and Genebrard in Chronolog doe testifie but now the current opinion is otherwise Concerning the kingdome seat and proceedings of Antichrist Papists hold different opinions as may appeare by the disputes of Bellarmine Iansenius denieth that the comming againe of Helias can be proued out of Ecclesiasticus c. 48. Bellarmine lib. 3. de pentif Rom. wondreth that he should be of that opinion Francis victoria relect 2. de potestate eccles q. 2. and Alphonsus a Castro de haeret iust punit saith that as well bishops as Apostles did immediatly receiue iurisdiction from God Turrecremata lib. 2. Sum. c. 54. and Iacobatius de concilijs hold that the Apostles receiued their iurisdiction from Peter and other Bishops from Peters successor Caietane in tract de auctorit Papae Dominicus a Soto in 4. dist 20. and Hernaeus de potestate Papae teach that the Apostles receiued their power from God and all other bishops from the Pope and this is also Bellarmines opinion The Romane catechisme in the exposition of the Creed Waldensis lib. 2. c. 9. Turrecremata lib. 1. c. 3. and others doe shut out excommunicat persons from being members of the church but this is misliked by others as Bellarmine lib. de eccles milit c. 6. confesseth Alexander Hales 3. p. q. vlt. art 2. and Turrecremata lib. 1. de eccles c. 30. affirme that in the time of Christes passion only the Virgin Mary had true faith Bellarmine lib. 1. de eccles milit c. 17. maruelleth at them for it and condemneth their opinion Maior in 4. dist 24. q. 2. saith that by Gods law Priests are forbidden to marry with him also doth Clichtouey concurre de continent sacerd c. 4. but Thomas in 2.2 q. 88. art 11. and Bellarmine holdeth that the vow of continency is annexed to Priest hood by the lawes of the church only Gregory the first forbad mariage within the 7. degree Yet without the 4. degree schoolemen commonly hold mariages lawfull likewise they haue contrary opinions as touching affinity and mariages betweene gossips as may appeare by their disputes in 4. sent dist 40. 41. Innocentius the 3. permitted men in Liuoma to marry their brothers wiues as appeareth c. sin de diuortijs but I thinke few Papists now will allow this for law the Master of sentences in 4. dist 2. saith that mariage doth not conferre grace alia in remedium tantùm sunt saith he speaking of sacraments vt coniugium his disciples teach all contrary In time past mariage contracted by words of the present time might bee dissolued though Alexander decreed contrarie in c. licet de sponsa duorum Thomas Aquinas 3. q. 52. art 2. saith that the soule of Christ as touching the essence descended to limbus patrum Bellarmine lib. 4. de Christ c. 16. faith the soule of Christ did for three daies passe through limbus puerorum and the place of the damned Thomas 3. q. 76. art 5. saith Christs body is in the sacrament but not as in a place Bellarmine saith it is there locallie The master of the sentences in 4. dist 13. holdeth that heretickes and schismatickes consecrate not the schoolemen in this point are aduerse to him The master of the sentences would not yeeld that Christs body is deuoured by mise or brute beasts but the masters of Paris in this point censure their master for it and say magister hic non tenctur Marsilius de Padua writeth that Clerkes are subiect to secular princes the canonists in c. tributum 23. q. 8. and in c. quamuis de censibus in 6. hold that both their persons and their goods are exempted Francis victoria relect 1. q. vlt. de potest eccles and diuers others cut the controuersie in the midst and hold that they are free for their persons and their goods partly by the law of God and partly by priuiledges of princes and partly by neither How the soules of Saints departed do know what we say or doe Bellarmine bringeth in three diuers opinions lib. de cult sanct c. 20. Caietan in Exod. c. 20. taketh an image and an idole for one thing Bellarmine lib. 1. de cult sanct c. 7. reproueth him
for it Ambrose Catharine tractat de imaginibus saith God prohibited images simply but that this prohibition was positiue others deny both images to be forbidden and the second commandement to be positiue Occham Maior and Richardus are of opinion that a sacrament cannot be defined Scotus in 4. dist 1. q. 2. holdeth that it may be defined imperfectly Ledesma in tract de sacrament in genere q. 1. art 2. saith it may properlie bee defined Finally to shew the contradictions of Papists we need to seeke no further than to Bellarmine who in euery controuersie bringeth in different opinions of men of his side Gardiner a pillar of popery did oftentimes contradict himselfe and his fellowes sometimes hee swore against the Popes supremacy sometime like a forsworne creature hee stood for it somtime he consented to the dissolution of monasteries as sinkes of Sodomy and all tibaldrie and villany sometime be spoke for them his booke entituled Marcus Constantius is full of contradictions M. Foxe hath scored vp great multitudes The contradictions of Robert Parsons in his book of three Conuersions I haue noted in my answeare to that treatise The whole masse also of Poperie doth consist of contrary pieces as I haue shewed in the contradictions of the doctrine of the Masse of purgatory of indulgences of the Pope and diuers other principall points and haue proued the same in treatises of that argument For example they say the Masse is an vnbloudy sacrifice and yet teach that euerie Priest doth really offer and drinke Christs bloud Sometime they say the sacrifice is but one sacrifice yet in the canon they say sacrifices in the plurall number Sometime they say the Priest only offereth this sacrifice but in the canoÌ„ they make the people to offer sacrifices In the canon they pray that Angels may carry Christs body vnto Gods high altar but all confesse that Christs body is in heauen before There also they make the Priest a mediatour for Christ. but where they speake soberly they make Christ a mediator both for the Priest and others In heauen they say Christ is visible and palpable on the altar they make him inuisible and impalpable They say the Masse is an externall sacrifice yet no man euer yet could see Christs body externally sacrificed In purgatorie they say soules suffer extreme paines but in the Masse they saie they slâ—epe in peace They teach that Christians may performe the law of God perfectly but they will not grant that they may liue without sinne which is all one Talking of auricular confession they make it necessarie but in the chap. Petrus doluit and lachrymae dist 1. de poenit they denie it The Pope calleth himselfe seruant of seruants yet doth he take vpon him as lord of lords Order they say is one sacrament yet they teach also that there are seuen Orders and euerie one of them a sacrament which is as much as if they should make one seuen and seuen one The Pope they saie is head of the Church but that is as much as if they should teach that their Church in the vacatio nis headlesse If then the catholicke faith be one and those that professe the faith agree in one then cannot popery be the true Catholicke faith that containeth so many contradictions CHAP. XXVII That popery is a most foolish and absurd religion AS the lawes of God are full of wisedome and giue vs a true vnderstanding so when man of his owne braine vndertaketh to adde vnto his commandements the same in proofe falleth out to be nothing but vanity and foolery the same wee sind verified in the additions of the superfluous religion of Papists for although it haue a shew of wisedome as the voluntarie worship of Angels had of which the Apostle Coloss 2. speaketh yet compared with the wisedome of God reuealed in the Gospell it is meere foolery For first what is more foolish then to forsake the liuing springs of holy scripture out of which do sally waters of life and to follow after the puddle streams of Romish traditions of scriptures we are assured that they are the word of God but no man can affirme that of Romish traditions or the Popes decretales that either professeth piety or loueth truth is it not then strange that any Christians should bee so foolish as to match the word of man with Gods word and where we haue a certaine rule to seeke for a broken vncertaine and crooked rule Againe it is most absurd not to beleeue the scriptures without the Popes warrant but to say that Christians are not to beleeue in God nor in Christ Iesus nor to receiue the rest of the articles of our Creed vnlesse the church of Rome doe deliuer them vnto vs is not only a peece of great foolery but also a very high streine of madnesse and yet this is the doctrine of Popery for Stapleton saith that the church must needes consigne the scriptures vnto vs and the authoritie of the church both he and others giue to the Pope likewise in their catechisme the Papists signifie that faith is of things onely proposed to vs by the church so that if the church propose not the articles of faith we are not to beleeue them if these men teach truth further this sheweth the Romish church to consist of a packe of infidels for if the same beleeued not without the authority of the church then did she beleeue nothing of Christ seeing the Papists acknowledge no other Church but that of Rome and no church can teach it selfe Finally this is as much as if they should say that the law of the Prince is not to be receiued vnlesse it be proposed by the crier or other such like officer The Masse-priests of Trent sess 4. most absurdly prefer the old Latin vulgar translation of the Bible before the originall text which is as much as if they should preferre S. Hierome and other interpreters before the Prophets and Apostles and the streames before the fountaines Generally they forbid scriptures to bee read publickely in vulgar tongues but they permit most fabulous legends to bee read publickely The holy scriptures they will not permit to bee read in vulgar tongues of the multitude without licence but they are content that any of their followers should reade the Popes decretales or the miracles of their god of paste or the history of our Lady of Loreto and other such lying legends without licence To say that the Pope is the head of the vniuersall church is meere foolery for grant that and it will follow that the Church is sometime without head as in the time of vacation of the papacy and sometime a monster with two or three heads as when two or three Popes reigne at once and sometime a mad Church as hauing a mad and franticke head The church they say albeit catholicke yet is alwaies visible but this being granted it followeth that vniuersall things may be the obiect of sense and that the church of
But to let these workes passe wherin the papistes please theÌ„selues more then God or good men we wil declare that no sect of heretikes euer did coÌ„mit more heinous offences or offended more commonly in matters by themselues not denied to be sinnes then the principall of the Popish sect the forme of confession commonly prescribed to Romish penitents by the ordinall is this Confiteor quia peccaui nimis in superbia inani gloria in extollentia tam oculorum quam vestium omnium actuum mcorum in inuidia in odio in auaritia tam honoris quam pecuniae in ira in tristitia in acedia in ventris ingluuie in luxuria Sodomitica c. so they confesse themselues guiltie of all their 7. deadly sinnes and adde Sodomie and many other villanies Of their publike stewes in Spaine Italy and Rome it selfe and of the concubinage of Masse-priests we haue spoken before Boccace in his second nouell sheweth that the Pope Cardinales Prelates and other citizens of Rome did liue dishonestly and offend not only in naturall but also in Sodomiticall luxury non solo nella naturale maanchora nella Sodomitica Hulderichus of Augusta in his epistle to Pope Nicolas declareth how the Popish clergy refusing mariage committed incest and abominable Sodomiticall villanies both with men and beasts Sub falsa continentiae specie placere volentes grauiora vides coÌ„mittere masculorum ac pecudum amplexus non reformidane Petrarch in his 106. sonnet doth call Rome a slaue of lecherie and gluttony and drunkennesse and saith that luxuriousnesse is come to extremitie in her De vin serua di letti e di vuiande In cui lussuria fa l'vltima proua In his nineteenth epistle he chargeth the court of Rome not onely with incontinency and vnbrideled lustes but also with all perfidiousnesse impieties and villanies Quicquid vsquam persidiae doli quicquid inclementiae superbiaeque quicquid impudicitiae effrenatae libidinis audisti aut legisti quicquid denique impietatis morum pessimorum sparsim habet aut habuit orbis terrae totum istic cumulatim videas aceruatimque reperias Vguetinus in his visions doth diuers times exclaime against the sodomiticall abominations of the friers Iterum atque iterum saith the collector de scelere sodomitico verbum intulit speaking against Priests he said they gaue themselues to follow harlots and luxuriousnesse and supposed gaine to be godlinesse neither may we thinke the Masse-priests haue now changed manners as may appeare by Iohn Casaes sonnets and a leud booke entitled Cicalamento del Grappa both of them approuing the sinnes of Sodome and iustifying the citie of Gomorrha in respect of Rome in the visitation of the abbeies of England in king Henry the 8. his daies such abominations were discouered as of modest men cannot handsomely be reported Huntington lib. 5. and Cestrensis report how Anselme in one synod forbad priests marriage but in the next made lawes against Sodomites and there condemned eight abbots beside inferior monkes priests and friers At Gant as appeareth by recordes foure Franciseans and one Augustinian frier were burnt for Sodomy since these late troubles the manners of the Italians are knowne to those that haue trauailed that countrey and therefore I need not to speake much of them Luitprandue lib. 6. c. 6. saith that the Popes palace in his time was become a brothell house Lateranense palatium olim sanctorum hospitium nunc est prostibulum meretricum Gregory the 12. as Theod. à Niem tract 6. vnion c. 34. reporteth chargeth two and twenty monasteries with impietie and fi lt by life pene omnis religio obseruantia dicti ordinis ac dei timor abscessit libido ac corruptio carnis inter ipsos mares moniales necnon alia multa mala excessus vitia quae pudor est effari per singula sucereuerunt Cardinals saith 1 4. Brig 49. Brigit in her reuelations giue themselues without restreint to all pride coueteousnesse and delights of the flesh and againe now the stewes are in more esteeme then the true church of God Catherine of Siend c. 125. saith religious men should resemble Angels but are woorse then diuels Breidenbach in the historie of his peregrinations speaketh generally of the men of his time and saith recessit lex à sacerdotibus c. that is the law is departed from priests iustice from princes counsell from elders good dealing from the people loue from parents reuerence from subiects charitie from prelats religion from monkes and so he goeth on not sparing any Walter Mapes that liued in the daies of Henry the second testifieth that the clergy did study wickednesse and impiety and calleth them heires of Lucifer and blinde guides Robert bishop of Aquila in his sermons mentioned by Sixtus Senensis Biblioth lib. 3. turning himselfe to his countrey of Italy vttreth these words with great vehemency ô Italia plange ô Italia time ô Italia caue c. that is O Italy lament ô Italy feare ô Italy beware lest for thy obstinacie the wrath of God doe not waxe cruell against thee thou art euery day more and more hardened perseuering in thy sinnes and maliciousnesse euery where men set vp bankes of vsury all places are desiled with most foule vices of the flesh and most shamefull sodomy pride in pompous shewes hath now possessed cities and the country blasphemies against God periuries lies iniustice violence oppression of the poore and such like vices doe superabound and all this is spoken of the Popes countrey I need not tell saith Platina in Marcellino how excessiue the couetousnesse of priests is and of those especially that are in principall places nor how great their lust ambition pompe pride sloth ignorance of themselues and of Christian doctrine is growne how corrupt their religion is and rather dissembled then true and how corrupt their manners are in prophane men whom they call secular to be detested seeing they offend so openly and publikely as if they sought praise thereby in Gregory the 4. he hath these words in omnem luxum libidinem se effundit ecclesiasticus ordo writing of Iohn the 13. he saith he was a man contaminated from his youth with all filthinesse and dishonesty in the life of Gregory the 6. speaking of three Popes he calleth them three most foule monsters Wernerus infasciculo temporum bewaileth the state of the church as if holy men were failed truth perished froÌ„ the sons of men speaking of the times about a thousand yeares after Christ he saith Christian faith began to faile and that then men began to giue themselues to soothsaying and witch-craft Apud plerosque religionis nostrae primores saith Picus Mirandula in orat ad Leonem 10. ad quorum exemplum componi atque formari plâ—bs ignara debuisset aut nullus aut certe exiguus dei cultus nulla bene viuendi ratio atque institutio nullus pudor nulla modestia he saith that in the principall of the
massacres and cruell executions done by the Papistes of late yeeres vpon the Saints of God haue proceeded from no other fountaine then from the malice of the diuel for he was a murderer from the beginning and Apocalyps 12. we read that the great red dragon that is the diuel persecuted the woman which was a figure of the church of God and caused her to flie into the wildernesse from the same fountaine also doe issue all the forgeries lies and calumniations of Papists whereby they haue gone about to suppresse the truth for the diuell is the father of lies and from their father the diuel the lying friers and Masse-priests haue learned their lying deuises who then is of God must needs hate this religion that is partly inuented and partly mainteined by the diuell CHAP. XXXIII That Papists can haue no assurance of the truth of their religion OF the trueth of our Christian faith we are assured for the articles thereof were deliuered by Christ taught by the Apostles and Prophets conteined in Scriptures and confessed by the catholicke church of all times but it is not so with Popery for neither did Christ deliuer it nor the Apostles and Prophets teach it nor is the same conteined in Scriptures or confessed by the catholike church of all times but dependeth partly vpon traditions not written and partly vpon the Popes determinations and partly vpon the opinions of schoole-men and canonistes and the monkes and friers now what assurance I pray you can any Papist haue of these doctrines First no man yet could euer tell what these traditions are which the Priests of Trent would make equall to Scriptures Bellarmine lib. 4. de verb. dei talketh at randon but he dare not come to particulars nor directly expresse them Secondly they dare not define where these traditions are to be found if they say in the decretales then all future traditions are cut off and former traditions founded on the Popes opinions if they say in the legends their traditions will prooue lies and fooleries for such are the legends if they tell vs of the pure fountaines of traditions of Caesar Baronius as Pope Sixtus the fift doth they will be laughed at that were not auised of their groundes before the time of this babling and confused Cardinal Thirdly they cannot shew why some traditions should be obserued and others not but if traditions were to be receined with equall affection to holy Scriptures then might none be abolished As for the determinations of Popes they can alledge no reason why they should be true if they bring the wordes of Christ to Peter they concerne them nothing that are so vnlike to Peter if they bring Christs promises to his church they concerne them much lesse for they are rather enemies then members of the church but were they members yet what man is priuiledged so that he cannot erre but those which for writing of holy Scriptures were led into all truth by the holy Ghost which is the spirit of truth Finally there is such contention betwixt the schoolemen and canonists and such diuersity of opinions among the seuerall Doctors of both the sides that it is bard to say whether any of them teacheth truly and most certaine that many of them teach falsely nay scarce any point of doctrine is deliuered by schoolemen wherein they dissent not one from another Now if they say their faith is founded not only vpon the Popes determinations and Apostolike traditions but also vpon holy scriptures yet holding as they doe this shall not any whit releeue them For first they cannot assure themselues that the Latine vulgar translation of the Bible is more true then the originall text in Hebrew and Greeke for all the fathers with one consent preferre the original fountaines before all versions Secondly they must needes stand in doubt which is the old Latine vulgar translation for if they allow that which was set out by Clement the 8. then cannot they allow of that which was set out by Sixtus Quintus the one so much differing from the other nor if they approue this can they follow that Thirdly they doe not beleeue the scriptures because God speaketh in them nor the traditions because they are Gods worde as they hold but because the church doth tell vs which are canonicall scriptures and consigneth them vnto vs and doth further deliuer vnto vs these traditions not written for this is Stapletons opinion in his bookes de doctrinalibus princip and authorit ecclesiast defens and is confessed of most Papists but if the authoritie of scriptures and traditions in respect of vs doth so depend vpon the church that no man can be assured of either without the authority of the Church then doth the faith of Papists rest vpon the Pope who as they say is chiefe gouernor of the church the which will bring the Papists to great vncertainty for who is so mad as to beleeue that a blind Pope can well iudge of colours or so senselesse as not to beleeue Gods word without the Popes warrant Fourthly they receiue not the articles of the faith because they are contained in scriptures but because they are deliuered vnto vs by the Pope Thomas Aquinas 2.2.9.1 art 10. saith that the ordring of matters of faith and the publication of the articles of the Creed belongeth to the pope that Athanasius his Creed was receiued because it was allowed by the Pope and this by others is deliuered in more grosse termes Stapleton in his doctrinall principles saith that the last resolution of matters of faith is in the Popes desinitiue sentence and Bellarmine lib. 3. de verb. dei c. 4. goeth about to shew that the Pope is the supreme iudge to whom the interpretation of scriptures and last resolution of all controuersies of religion is to bee referred But the papists can neither assure thomselues that he that sitteth at Rome is true Pope and S. Peters true successor nor that his determinations are certeine or true That the Pope is S. Peters true successor it will be hard to proue considering that he preacheth not as S. Peter did nor S. Peter weare a triple crowne and command temporall Princes as he doth it is very hard also to know whether he bee true Pope or no after the common vnderstanding of Papists for vnlesse he bee baptized and truly ordred and chosen he is no true Pope but it is hard to know whether he were baptized which dependeth vpon the Priests intention which is vncerteine and hidden it is also more hard to vnderstand whether he were truly ordred or not for if he were not baptized then is he not capable of Priest-hood as Innocentius saith c. ventens de presbytero non baptizato and if he that ordred him had no intention to doe it then receiued he no orders lastly it is a matter most difficult to know whether the Pope was rightly chosen or else by Simony or violence or other meanes intruded so it is alwaies most
church of late time by the Popish faction in England France Flanders Italy and else-where we reade that diuers haue beene betraied by their owne kinsfolks brethren and friends and finde that fulfilled which our Sauior Christ foretold vs Luc. 21. how Christians should be betraied of their parents brethren kinsmen and friends In Spayne they force parents to bring woode to burne their children and children to set fire to their parents Alphonsus Dias came poste from Rome and caused his owne brother to be murdred for that he had embraced true religion it is reported that in England Queene Marie if she had liued any longer would haue caused the bones of her owne father to haue beene digged vp and burned It is also a common practise of children in places where Popery reigneth to abandon their parents and to professe monkerie Airault of Angiers in France a man of good note lost his onely sonne by the entisement of the Iebusites perswaded to enter into their superstitious order neither could the father euer after heare what was become of him and so haue many parents beene depriued of their sonnes and daughters vnder colour of religion oftentimes drawen away to serue the Masse-priests abominable lustes this among Papists is counted religion but the example sauoureth rather of Turkish then Christian religion for as the children of Christians are taken from their parents and friends and made Ianizars and so emploied in the warres against Christians so these nouices are by fraud and wilie deuises stollen from their Christian parents and friends and afterward emploied in the defence of antichristian doctrine against truth and the professors thereof Finally they that professe Popery zealously doe forget oftentimes all lawes of common ciuility lately the pouder-men Papists had thought to cut all their countrimens throtes the Masle-priests esteeme lay-men no otherwise then dogges and hogges commonly when they appeare before magistrates that are not of their owne religion they giue them no reuerence Alexander the third trode vpon the Emperor Fredericke Barbarossaes necke Adrian the 4. suffered him to hold his stirrop other Popes haue vsed Kings and Princes as their stassiers and for their hands they giue Christians their feete to kisse Neither is this a fault of the practise but also of the doctrine of Popery for these facts they commonly defend and forbid al speech communication dealing with excommunicate persons os orare vale communio mensa negatur saith Nauarrus in enchirid c. 27. these words spoken of Leui Deuter. 33. which said to his father and mother I know you not are applied to all that enter into any order of monkish religion as we may perceiue by the doctrine of Bellarmine lib. de monach c. 36. Whosoeuer therefore looketh for filiall obedience at the hands of his children had neede â—o looke that they be not nouzled in Popery whoso expecteth for kind and frindly vsage must not consort himselfe with Papists who towards Christians vse neither respect of kinred nor of friendship vpon euery warrant of the Pope take themselues absolued from their obedience to their superiors whether they rule in church or common welth and by all meanes suppose themselues bound to cut Christian mens throts CHAP. XXXVI That Popish religion either disannulleth or greatly preiudiceth the authoritie of Kings and Princes CHristian religion doth giue an eminent authority and prerogatiue to Kings S. Peter 1. epist 2. exosteth all Christians to subinit themselues vnto them and S. Paul Rom. 13. teacheth euery soule to be subiect to the higher powers Tertullian in his treatise ad Scapulam sheweth that the Emperor was next vnder God supreme gouernor colimus imperatorem saith he sic quomodo nobis licet ipsi expedit vt hominem a deo secundum we honour the Emperour c. as a man that hath the next place to God can we then with any reason suppose Popery to sauour of Christian religion that either maketh the Emperour and other Kings subiect to the Pope or else taketh awaie a great part of his authoritie That the Papists hold all temporall Princes to bee inferiour and subiect to the Pope it cannot be denied Innocentius the third in c. solitae de maior obed disputing this matter compareth the Pope to the Sunne and the Emperour to the Moone as if the Emperour were as many degrees inferior to the Pope as the Moone is to the Sunne quanta est inter solem lunam tanta inter pontifices reges differentia cognoscitur Clement the sift in the chapter Romani principes de iureiurando declareth that the Emperors of Rome haue submitted their heads to the bishop of Rome sua submittere capita non reputarunt indignum againe he sheweth how they ought to take an oath of fealtie and obedience to the Pope The author of the Glosse in c. Romani clem de iureiurando assigneth all this subiection of Princes to Christ his institution Iesus voluit saith he In the chapter Pastoralis clem de sent reiudicat the Pope determineth that by right of the Papacie he hath superioritie ouer the Empire and that in the vacancie of the empire himselfe hath the right of the Emperour Bonisace the 8. writing to the French king gaue him to vnderstand that he was the Popes subiect both in spirituall and temporall matters scire to volumus saith he quod in spiritualibus temporalibus nobis subes in the chapter vnam sanctam extr de maior obed hee determineth that the Pope hath both the swords and that he hath power both to make kings and to depose them spiritualis potestas potestatem terrenam instituere habet iudicare si bona non fuerit that is the spirituall power hath right to ordeine the earthly power and to iudge the same if it be not good Iosephus Vestanus lib. de osculat pedum Pontisicis p. 137. among the dictates of Gregory the 7. setteth downe this for one that it is lawfull for the Pope to depose the Emperour Pius the fist in his blundring bull against Queene Elizabeth our late dread soueraigne blusheth not to affirme that the Pope alone is made a Prince and set ouer all nations and kingdomes to pull vp to destroy to dissipate and spaile to plant and to build hunc vnum saith he super omnes gentes ommae regna principeÌ„ constituit qui cuellat destruat dissipet disperdat plantet aedisicet This also is the doctrine of modern Iebusites and their complices Bellarm. lib. 5. de Pontis Rom. c. 6. speaking of the Pope teacheth that he hath power to change kingdomes and to take from one and to giue to another if it be necessary for saning soules and this he offreth to prooue Potest mutare regna saith he vni auferre atque altericonserre si id necessarium sit ad animarum salutem vt probabimus The Iebusites of France in a discourse intitled la veritè defendue blush not to defend the Popes vsurped power in
doe not see in what danger they stand either to be disgraced or dispossessed of their crownes disgrace it is to acknowledge any in earth their superiour and an euident danger to fall out with the Pope where the subiects are affected to Popery CHAP. XXXVII That Kings professing Popish religion are either no Kings or but halfe Kings BVt were not Kings in danger to lose their crownes and Kingdomes liuing vnder the Pope yet haue they no reason to take vpon themselues as free Kings and Princes or to beleeue that they can enioy all the right that belongeth to lawfull Kings and Princes For first no King can freely dispose of matters belonging to his gouernement that acknoledgeth any man to be his superior as for example Herode and other Kings that ruled vnder the Romans who could proceed no further then pleased the Emperors and people of Rome if then the King of Spaine or France or other nations do acknowledge the Pope to be his iudge and superior he may not refuse his iudgement or resist his authority Secondly we find that Kings before Christs comming in the flesh gaue lawes both to the chiefe priests and to all their people and not the chiefe priest either to the Kings of Israel and Iudah or to the people as may appeare by the lawes of Moyses Iosue Dauid Salomon Hezekia Iosiah we do also read that Constantine other Christian Kings vntill the times of Charles the great and long after gaue lawes to the Bishops of Rome and other clergy-men as may be euidently proued by the lawes yet extant Cod. de sum trinit sid cath de episc Cleric de episcop audient de haereticis and in diuers other titles and books but where any bishop of Rome all this time made any law to bind either kings or their subiects we find not vnlesse we list to admit counterfet decretales for currant lawes which no man of any vndestanding will doe nor any modest Papist can require wherefore taking vpon them authority to make lawes to binde both Kings and their subiects the Popes plainly declare that Kings lining vnder the confusion of Antichrists tyranny are no kings Thirdly Bellarmme lib. 1. de pontif Rom. c. 7. determineth that temperall Princes are no gouernors of the Church and generally both the Pope and his complices teach that kings haue no power either to make ecclesiasticall lawes or to reforme abuses of doctrine or to settle matters ecclesiasticall finally the Papists of England in their glosing petitions to his Maiesty wherein they pray his fauour yet will allow him no authority saue only in temporall and ciuill causes doth it not then manifestly appeare that Papists take from kings halfe their authority and giue the same to forreiners and publike enemies Fourthly in temporall matters which they are content to leaue to the disposition of Kings they restraine them in such sort that they wil not haue them either to rest in peace when the Pope commandeth them to make warres or to make warres further then the Pope permitteth Bomface the eight in c. vam sanctam extr de maiorit obed sheweth how princes are to vse their swords ad nutum patientiam sacerdotis that is at the Popes beck as long as he listeth to suffer it Fiftly the Pope shareth halfe the kings reuenues claiming tenths first fruits subsidies and other rights out of ecclesiasticall liuings he doth also claime the disposition of diuers ecclesiastical liuings in diuers cases and right to confirme bishops and getteth great summes of money for pardons licences and other rescripts and faculties Sixtly if a king need a dispensation against an ecclesiasticall law or an absolution from an offence he is sent to Rome to obteine it if be can and oftentimes such faculties and absolutions cost full deare King Henry the 8. spent great summes of money to be diuorced from his brothers wife and yet failed of his purpose Fredericke the 2. could not be absolued from his excommunication by Gregory the 9. but it cost him 125. M. ounces of gold as Nauclere and Iuan de Pineda a Spaniard doe signifie Iohn the king of England to obteine absolution was forced to resigne his crowne Seuenthly Alex. inder the fourth in the chapter quia nonnulli de immunit eccles in 6. exempteth the possessions and goods of clergie men from tolle and custome Finally Bomface the 8. in the chapter clericis de immunitat eccles m 6. doth excommunicate both kings and others that impose taxes and subsidies vpon the clergy and this is the common doctrine of the Popes agents Bellarmine de exemptione clericorum c. 1. setteth downe these propositions that clerkes in ecclesiasticall causes are free from the command of secular Princes by the law of God and againe that clerkes are not to be iudged of secular iudges albeit they transgresse temporall lawes and lastly that Princes in respect of clerkes are not soueraigne Princes Emanuel Sa in his Aphorismes for confessaries first printed and alledged by him that wrote the Franke discourse hath these wordes clerici rebellio in regem non est crimen laesaemaiestatis quia non est subditus regi the rebellion of a clerke against the king is no treason because he is not the kings subiect nay of late both the masse-priests and their firie followers haue thought it meritorious to rebell against the king And consonant to this doctrine is the practise of papists for in matters of contention betwixt the Pope and their kings they take part with the Pope and rebell against their kings as the rebellions of the Germaines and French in time past of the English and Irish against king Henry the 8. and Queene Elizabeth of the leaguers of France against king Henry the 3. and 4. doe manifestly declare When the Pope doth giue law to Princes they take themselues bound to execute it and vpon euery excommunication rise in armes against them and seeke to depose them In ecclesiasticall causes they runne for direction to the Pope and care not a straw for the ecclesiasticall lawes of their kings When the Pope commandeth a Prince to execute his bulles they are ready to follow the warres if he command them to surcease they forsake their kings in the midst of his conquests If the Pope leuy tenthes or subsidies vpon the clergy or Monkes or Friers they willingly beare all burthens and to him they runne for dispensations and all faculties Kings also seeke to the Pope in their owne cases for dispensations and absolutions where the Popes law saith they are necessarie Finally both the possessions and persons of clergy men are the Popes to dispose as may appeare for that he layeth what charge he listeth on their possessions and sometimes alienateth them to mainteine his warres and findeth their persons prest to doe him seruice If then kings beare themselues as inferiors to the Pope and receiue lawes at his hands and are excluded from all disposition and rule in ecclesiasticall causes and
by frequent excommunications is growne contemptible hee complaineth also of the multitude of irregularities adde hereunto the greeuances proceeding of suspensions and interditements and then the burthen must needs seeme more greenous Fiftly such as doe not in matters of faith or Sacraments iumpe with the Romish church they pronounce heretikes as appeareth by the chap. ad abolendam de haereticis they giue them also ouer to the secular power to be put to death Sixtly they make Kings and Princes their butchers and executioners sorcing them by sentence of excommunication to cut the throat of Christes lambes whom they most wrongfully haue pronounced heretikes Seuenthly they burthen their clergy their religious orders both of men and women with a vow of single life albeit they finde themselues most vnable to performe it they force also the monkes friers and nunnes to obserue monkish rules which are oftentimes full of fooleries and stande for the most part vpon externall ceremonies Finally like to Scribes and Pharisees they haue brought into the church infinite traditions and ceremonies nay the conuenticle of Trent doth paragon and make equal vnwritten traditions to Gods written worde and yet no Papist euer yet could tell what those traditions were or in what bookes they were to be found In baptisme they vse salt spittle blowings lights and greasing in the Masse the priest turneth heaueth skippeth swingeth the chalice to and fro moppeth moweth ducketh speaketh sometimes high sometimes lowe and maketh no end of ceremonies the consecrating of salt holy-water oyle paschal lambes new houses new shippes is not done without many ceremonies in hallowing and rehallowing of churches saying of canonicall houres and offices many ceremonies passe but few to purpose the Bishop in consecrating a church walketh round about it as if there were no entrance in and in the end abusing a versicle of a psalm saith attollite portas principes vestras and entring maketh the Greeke and Latine alphabet and setteth lights before crosses made on walles and greaseth stones the yeare of Iubiley aboundeth with ceremonies the Pope knocketh first at S. Peters church dore with a golden hammer shewing that no man obteineth indulgences but he must spend gold then the Priests shew their wares and ignorant people goeth about visiting certeine churches and reliques of which we neuer read word in the Gospell or writings of the fathers The Papists therefore are intangled with a miserable yoke of bondage and are vtterly ignorant of the liberty wherewith Christ hath made vs free God open their eies that they may see and giue them grace that they may feele their burthens and shaking off the yoke of Antichrist may in the end bee partakers of the light of the Gospell and submit themselues only to Christs yoke that is easie and light CHAP. XL. That Popish religion is very grieuous in regard of the Popes and Masse-priests manifold taxes and exactions IT followeth now that we shew how the Pope and his pole-shorne crew doth aswell pole Christian mens purses as greeue their consciences wherein I neede not to vse any long discourse seeing the same is apparent not only by practise but also by confession of the Papists themselues commonly they buy the papacy in grosse and therefore no maruell if they sell it by retaile Vendit Alexander saith one of Alexander the sixt Vendere iure potest emerat ille prius But this was not his fault alone Benet the 9. sold the Papacie for 1500. pound of gold to Gregory the 6. as Beno testifieth Benedictus 9. Papatum saith he pro libris mille quingentis vendidit Gregorio 6. and no man now obtaineth that place but for great summes of mony and large promises as the discourses of diuers late conclaues testifie Therefore no maruell if they seeke mony greedily both before and after they come to sitte in the Popes chaire Brigit in her reuelations saith the Pope hath turned all Gods commandements into this one viz. giue mony conuertit decem praecepta in hoc vnum da pecuniam for mony they sell churches priest-hood altars masses crownes fire incense praiers yea heauen and God himselfe Venalia nobis saith Mantuan Templa sacerdotes altaria sacra coronae Ignis thura Preces caelum est venale deusque Fridericke the 2. for one absolution paied to Gregory the 9. an hundred twenty fiue thousand ounces of gold as is recorded in the pontificall or 120. thousand as Naucler epitome rerum German Iohn of Pineda and others doe recken Iosephus Angles in 4. sentent c. de indulgentijs signifieth that the King of Spaine paieth sometime to the Pope a hundred thousand duckets for one indulgence Leo the 10. gaue such a scandale by the sale of indulgences in Germanie that men beganne to examine more narowly these popish commodities and the rather for that the profit of this sale came to Magdalene the Popes honest sister Boniface the ninth as Theodoric à Niem testifieth lib. 2. de schism c. 11. sold benefices as he was hearing Masse in missarum solennijs benesicia vendidit Mitred prelates sell imposition of hands ecclesiasticall liuinges church censures and whatsoeuer is reserued to their office as the Germans complaine in their grieuances Theodoric Trudo complaineth that Christs sheepe-foldes were broken downe with hammers of siluer Malleus argenti consregit ouilia Christi The rascall Masse-priests sell Masses dirges sacraments sacramentall ceremonies and other Romish wares euerie man according to the faculties giuen him by the Pope Brigit in her reuelations bringeth in Christ complaining how Priests dealt worse in selling him then Iudas for that he sold him for monie they for euery commodity deteriores sunt Iuda qui pro solis denarijs me vendidit illi autem pro quouis mercimonio the Papists themselues know that the Masse-priests and Iebusites sent from the Pope into England liue vpon sale of their faculties Of these pillages diuers haue complained from time to time and yet we find that the Popes would neuer abide any reformation Matthew Paris in Henrico 3. speaking only of the rapines of one Popes legate saith he had extorted more then was remaining behind in England excepting the church ornaments nec remansit eadem hora saith he vt veraciter dicebatur tantum pecuniae in Anglia exceptis sanctorum vasis ornamentis ecclesiarum quantum à regno extorserat Anglicano he compareth the Kingdome at that time to a vine-yard spoiled by euery one that passed by and rooted vp by the wild bore of the wood he saith that the court of Rome like a gulfe swallowed vp euery mans reuenues quae curia instar barathri potestatem habet consuetudinem omnium reditus absorbendi Boner in his preface before Gardiners booke de vera obedientia saith that the Popes pray or spoiles in England were equall almost to the Kings reuenues the Emperor as Matth. Paris testifieth in Henrico 3. reprehended the king of England for suffering his country to be empouerished so shamefully by the Pope imperator
say as much and greatly complaineth of Roman Caursins and vsurers Are not then our moderne Papists simple to continue vnder the gouernment of Antichrist where they are pilled both aliue and dead and spoiled by diuers fraudes and brought to extreme pouerty through manifold oppressions and exactions CHAP. XLI That the Popish church hath no true Bishops nor Priests THe gouernment of the Popish church being so burdensome and dangerous cannot well be tolerated by rules of policy but if the same be against both scriptures and canons of the church then as repugnant both to religion and Christian policy it is to be abandoned of all Christian common-wealthes let vs then consider what allowance it may haue either of scriptures or ancient canons The Apostle Act. 20. saith that the holy ghost hath appointed Bishops to gouerne the Church of God in quo vos spiritus sanctus posuit Episcopos regere ecclesiam dei saith he speaking of the Bishops of Asia but the popish church hath no true Bishops and that is prooued first for that bishops cannot be orderned but by true Bishops but the prelats of the Romish church are ordeined by the Pope that is no Bishop the proposition is granted of the assumption the first part is not denied in the second part our aduersaties insist firmely and affirme the Pope to be a true bishop but how can he be a Bishop that neither preacheth nor can preach nor administreth the Sacraments nor succeedeth the Apostles in their Apostolicall office the Apostle 1. Tim. 3. sheweth that the office of a bishop consisteth in the worke and not in the title qui Episcopatum desiderat bonum opus desiderat Secondly antichrist can ordeine no true bishops but that the Pope is antichrist I haue declared in my fist booke de Pontif. Rom. and it is apparent in that he teacheth doctrine contrary to that which we haue receined from Christ Iesus and is plainly described in the Reuelation by the whoore of Babylon Apocalyps 17. and by the beast like a lambe rising out of the earth Apocalyps 13. which are figures of Antichrist Thirdly none but the successors of Christs apostles can ordaine true bishops but the Pope succeedeth Iulius Caesar rather then Simon Peter for Simon Peter fed Christs flocke he murdreth Christs lambes Fourthly neither heretikes nor simoniacall persons haue power to ordeine bishops as the master of the sentences lib. 4. dist 25. prooueth by the authoritie of Cyprian Innocent the first and Leo. and this is the practise of the Romish church at this day who refuseth to allow them for bishops that are ordred by such as they repute heretikes or schismatikes some determine otherwise but they repugne against the Romish churches practise Finally no woman can ordeine bishops but Pope Ioan was a woman and therefore all ordeined by her and their successors are no bishops by the confession of the aduersaries themselues Howsoeuer it is the Papists cannot assure themselues that they haue any bishops for no man is ordeined bishop vnlesse he that ordeined him had an intention to order him a bishop but of this intention no man can assure himselfe Furthermore the Popish synagogue hath no true priests for their priests are all ordred to sacrifice for quicke and dead The forme of priesthood say the Masse-priests assembled at Florence is this accipe potestatem offerendi sacrificium in ecclesia pro vinis mortuis and this is prooued also by their rituall bookes and by Bellarmines confession lib. deord c. 9. but such priests were neuer appointed by Christ or his Apostles neither is there any footestep of such an ordination to be found in ancient fathers Secondly no true priests can be ordeined by other then true bishops and the Apostles successors but such bishops the synagogue of Rome wanteth Lastly true priests and ministers of the Gospell are ordeined to preach Gods word truely and to administer the Sacraments sincerely but popish priests are not ordered to this end If then that cannot be the church that wanteth priests and bishops then are we not to looke for the true church among the papists but Hierome in dialog contr Lucifer denieth that to be the church that hath no priests and Cyprian lib. 4. epist 9. teacheth that the church is a people or flocke vnited to the bishop Againe if all the ordination of bishops and priests in the Romish church dependeth vpon the Pope and the Pope be not mentioned either Ephes 4. or 1. Cor. 12. where all the ministers of the church giuen to the same by Christ are mentioned then doth the ordination of Roman priests and prelates take his beginning not from Christ but from Antichrist Lastly if the function of masse-priests doth consist in saying Masse and the Masse be prooued to be an humane inuention then is the Romish priesthood an humane inuention but otherwhere we haue sufficiently declared that the Masse was by little and little peeced togither and is a meere humane inuention nay an inuention contrarie to Christs institution of the Sacrament of the Eucharist CHAP. XLII That Popery cannot be mainteined without forgery and falshood THis point of it selfe alone would require a large discourse if we should prosecure particularly and distinctly whatsoeuer our aduersaries haue herein offended for whether we respect the diuers kinds of forgeries or the places of authors forged and falsified by them it were a great worke to comprehend them all we will therefore choose out some few examples out of many whereby all true Christians may haue cause sufficient to suspect them in the rest First then we charge them with falsity for that as much as in them lieth they haue gone about to suppresse Gods eternall word comprised in the old and new testament that this is falsitie it is apparent by the law qui testamentum ff ad legem corneliam de falsis for by that law they are condemned qui testamentū amouerint celauerint that is which shall amooue or conceile a testament but the Pope and his complices forbid expressely all translations of the new testament made by our doctors and only grant certaine translations made by themselues and that with hard conditions as is declared in the index of forbidden bookes reg 3. and 4. but publikely they will not haue scriptures red in vulgar tongues Secondly they burne the holy scriptures vnder pretense of false translations but the law formerly cited doth pronounce him a falsarie that shall abolish or cancell or burne a mans testament the words of the law are these si quis testamentum deleuerit that is if any shall cancell a testament Thirdly it is falsity to cancell or breake the seales of a testament as the practise of the law of this land declareth how then can the Popish synagogue of Rome excuse it selfe that depriueth the lords people of the cup which our sauiour Christ calleth the new testament in his blood is not this all one as if the same should breakē the seales of Gods testament
the canonists contrary to the schoolemen of late in England the Iebusites and secular priests did contend about diuers questions and now the difference is rather stopped then ended 7. In the Alchoran the Turkes pretend that Mahomet did diuers miracles we reade also that the gentiles tell of diuers woonders done by their gods and their sooth-saiers and Priests Nauius as Liuy telleth vs cut a whetstone in sunder with a razor the papists therefore haue no reason to stand so much vpon miracles 8. Mahomet also is said to haue foretold things to come and the gentiles alledge innumerable oracles of their gods concerning future matters which as they say were verified by the euents if you compare the prophecies of the legendary saints there is no reason why they should be preferred before the other 9. In temporall matters both Turks and heathen emperors haue had farre better successe then the Papists the Roman Emperors being pagans ruled the world and now the Empire of Turkes is more large then that of the Pope nay of late time the Popes haue made few attempts against the Turks that haue prospered if then we iudge of matters according to outward successe then are the Papists vtterly ouerthrowne 9. The Turkes and Paynims haue beene better vnited among themselues then the Popes of Rome and their adherents In the Romish church we reade of 27. or more schismes but neither haue the idolatrous priests nor the Caliphaes and priests of the Turkes beene so diuided 10. Neither if we looke among the Emperors of Rome or the Turkish priests shall we find more periured luxurious and abominable persons then Iohn the 12. Landus Sergius the third Gregory the 7. Sixtus the fourth Alexander the sixt Paul the second and third and the bougerly Monkes and Masse-priests holinesse therefore can no more bee a marke of the Romish church then of the Turkes and Paynims and their congregations nay among the Turkes and Paynims we neuer reade any such bloody execution as was intended by the popish faction in England against the king and his house and the whole state 11. The Paynims and Turkes being iudges the Papists will be taken for heretikes as well as others are condemned for heretikes by the Papists 12. It is before shewed that Turkes doe as well esteeme of scriptures as Papists and no lesse doe value their traditions then they The heathen also with great solemnity looked into their oracles and bookes of Sibylles and had them in more reuerence then the Papists haue their legendes and decretales 13. The Turkes no lesse esteeme their Saints and martyrs then the Papists esteeme such as died in the Popes quarrell heathen men also stoode alwaies much vpon their forefathers and had more reason to bragge of old customs then the Papists whose fashions for the most part haue but a late beginning 14. The Papists we know are a sect going out of Christs church and rising long after Christs time hauing not perfited the confused Babell vntill the times of the conuenticle of Trent but the heathen idolaters do fetch their pedegree from men that liued before Moyses his law and the Turkes pretend great antiquity and auerre that the idolatrous papists are gone out of the church of God and not they 15. The mutabilitie of Popery is easily proued by their change of Lawes alteration of gouemement variety of old and new missals breuiaries and other rituall bookes by the difference betwixt the doctrine of schoole-men and canonists and faith of the fathers by their mutable rites Saints Saints daies and calendars but the heathen alledge that they and their ancesters haue alwaies persisted in the worship of their gods and the Turkes doe firmely obserue their Alchoran without addition or detraction 16. Where the Papists talke of their infallible iudges the heathen idolaters and Turkes haue cause to laugh at them for who is so deuoid of sense to suppose that a Pope that is ignorant of matters of faith learning and vertue is a iudge of the mysteries of Christian religion and of matters of learning doe blind men iudge of colours or dease men of sounds the Turkes assure themselues that Mahomet is a farre better iudge then the Pope and the old Romans doubted not but that their Augures and Priests knew more in religion then the later Popes Finally while the Papists leaue the doctrine of faith consonant to holy scriptures and the administration of sacraments and worship of God according to Christs institution and other proper markes of the church standing wholy vpon the lustre of the world and outward markes and signes of their Satanicall Synagogue they alledge nothing which the very heathen idolaters and Turkes cannot bring with better reason then they CHAP. LIII That true Papists cannot be true nor loyall subiects AMong other markes of the Romish church and motiues to Popery Bristow alledgeth this for one that it maketh obedient subiects but if we looke either into the practises or lawes of the Romish church we shall rather finde this allegation to be a marke of the whorish impudence of that strumpet that hath abused the world with her false doctrines and abominations then obedience of subiects to be a marke of the Romish church For first who I pray you were they that diuided Italy from the easterne Empire and caused the Italians to withdraw their obedience and to sease on the Emperors reuenues were they not the Popes of Rome and their complices who vpon pretence of the Emperors dislike of the worship of images caused the Emperors subiects to rebell and began to aduance the authoritie credite and state of the Pope Againe who called in the French against the Greeks and Lombards but the Popes of Rome Thirdly who caused the sonnes of Henry the 4. and Fredericke the 2. and of Lewis the piteous to rebell against their parents but the Pope and Popish prelates Fourthly who stirred vp the subiects of Henry the 4. and 5. of Fredericke the 1. and 2. of Lewis of Bauier of Philip Otho and other Emperors to take armes against their soueraigne Lords but the Popes of Rome and their agents Finally who oppugned king Iohn of England and fought against the Emperors formerly named were they not all Papists and the Popes vassals and the former Emperors and kings subiects it cannot be denied For by the Popes excommunications they were deterred from their obedience and dutie and honoring antichrist for Christes vicar at his commandement they oppugned their lawfull princes To come neerer to our selues and our times we sinde that the rebels of Yorkeshire and Lincolneshire in king Henry the 8. his daies were papistes for their ensignes were chalices and masse-cakes and the fiue woundes and their principall stirrers were monkes and masse-priests and their leaders men superstitiously affected likewise the rebels in Deuonshire and Cornewall in king Edwards daies were men wholly addicted to Popery they would haue their Masses and their dirges their crosses and their banners their greasings and their Popish trinkets
all the decretals of Popes before Siluesters time are counterfet and saith that he hath prooued it Multas supra in praefatione rationes adduxi saith he quibus omnium Pontificum qui Siluestrum praecesserunt decretales falsas esse manifestè ostendi but in Plantins edition of the canon lawe they haue taken away this Preface with notorious impudency couering their grosse falsities Thus we see how they haue forged whole bookes treatises epistles lawes other instruments if then they haue dealt so falsly in whole instruments books we may not thinke that they are more scrupulous in adding or taking away words or sentences and falsifying parts c. in canonicis dist 19. in the rubricke they tell vs that the Popes decretales are numbred among canonicall Scriptures and pretend Augustines authoritie but he saith no such thing lib. 2. de doctr Christ c. 8. they adde these wordes ab ea alij vnto the words of S. Augustine Dist 1. de consecrat c. Iacobus they say that Iames and Basil did deliuer to vs missae celebrationem that is the forme of celebrating Masse and cite Synodum sextam c. 32. whereas it is onely said that they taught how in the holy celebration of the Lords Supper the cup was filled with wine and water C. species dist 2. de consecrat these words species similitudo illarum rerum vocabula sunt with the rest following are pretended to be taken ex Paschali Gregorij papae but most falsely C. vtrum de consecrat dist 32. these words vtrum sub figura an sub veritate hoc mysticum calicis sacramentum fiat with all the chapter following are alledged as spoken by S. Augustine yet neither is the place signed nor can those words be found in any place of S. Augustine In the chapter in Christo dist 2. de consecrat taken as is pretended out of Hilary lib. 8. de trinit these words corpus Christi quod sumitur de altari are foisted into the text Into the words of consecration of the cuppe they haue thrust in these words eterni mysterium fidei committing falshood in the very canon of the Masse Durand Rat. diuin lib. 4. c. 4. alleadgeth Pope Cyprian for proof of holy water Cyprianus Papa ait quod ideo aqua benedicta homines asperguntur quia valet ad sanctisicationem saith Durand but neither can he find a Pope of that name nor any such words in the writings of Cyprian Pius quintus in his Missall out of the 2. booke of Machab c. 12.46 writeth Peccatis mortuorum for peccato and for 2. M. writeth 12. M. Turrecremat a lib. 2. c. 12. summae de ecclesia maketh Chrysostome to call Peter the prouost and head of his brethren and to affirme that they ought to preach Peter matters neuer thought of by Chrysostome Pope Syricius alledgeth these words S. cerdotes mei semel nubant out of Moyses but no where in all the fiue books of Moyses are any such wordes to be found in the 3. action of the 2. synod of Nice Basil is made to say that the honour giuen to the image redoundeth to the originall but such words are no where found Bellarmines forgeries are infinit in his 2. booke de Pont. Rom. c. 31. he falsifieth the wordes of Hierom in an epistle to Damasus writing hanc Petram for illam Petram as if Hierome called Damasus the foundation of the church where he expresly meaneth Christ the rocke In his booke de reliquijs cap. 3. he alledgeth certaine obscure bookes and counterfet testimonies for the proofe of the worship of reliques in the same place alledging Eusebius his historie lib. 4. c. 14. he maketh him say that S. Iames his chaine is had in great veneration whereas he saith no such thing but rather sheweth in what honorable account holy men were holden in ancient time Lib. 1. de sanct beat c. 13. citing Eusebius de praeparat euangel lib. 13. he maketh him to vse these wordes nos quotidie id factitamus nam verae pietatis milites vt dei amicissimos honoramus whereas no such wordes are to be found he saith onely that Christians honor the blessed soules of such as contend for true pietie Lib. 2. de pont Rom. c. 31. he falsifieth the wordes of the councell of Chalcedon making the same to say that Leo did preside and gouerne the church as the head the members for neither was this epistle that is cited the act of the councel nor is it said there that Leo was head of the church as Bellarmine would haue it but that he ruled his clerkes as the head the members Likewise in the same booke and Chapter rehearsing the titles giuen to the bishops of Rome he saith that Eusebius in his chronicle anno D. 44. doth giue them the title of Pontifex Christianorum but Eusebius doth not so much as once mention the bishops of Rome in that place Lib. de monachis c. 31. he changeth Chrysostomes words in c. 19. Matth. making him to say that it is easie to absteine from marriage where he saith onely that it is possible and in his booke de Monachis c. 27. alledging a place out of the 15. homily of Chrysostome vpon the first to Timothy he addeth these words id est Christo nubit It were infinit to rehearse all the places which he hath falsified and not necessary considering that I haue set downe so many in diuers treatises written against him alreadie the false allegations of Harding are particularly noted by bishop Iewel of reuerend memorie Stapleton is conuinced of falsehood both by D. Fulke and D. Whitaker of Parsons and Kellisons forgeries and false allegations I haue spoken my selfe somewhat largely and shall percase haue occasion to speake of them further hereafter Wherefore if it be the propertie of heretikes and not of catholikes to mangle the sentences of fathers then Papists heerein doe declare themselues to be heretikes and not Catholikes non conuenit orthodoxis say the fathers of the 8. councel act 8. circumtruncatas patrum voces deflorare hareticorum hoc potius proprium est heerein therefore they shall neuer be able to cleare themselues of a speciall note of heretikes CHAP. XLIII That Popery cannot be well vpholden without calumniations and lies AS iustice is accompanied with trueth so wicked causes cannot be vpholden without lies and calumniations a matter cleerely verified by the practise of the papists whose false and erromous doctrine is built vpon lies and calumniations as vpon two pillers by their calumniations they seeke to bring good men into obloquie and hatred by lies they would willingly grace their owne false religion and bring a scandale vpon the truth To make proofe heereof we need not to goe farther then to their wicked libels lately published against Luther Caluin Zuinglius Oecolampadius Beza and all that haue been actors in the defence of truth to the lying traditions and legends of the synagogue of Rome to the feined miracles of supposed Romish