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england_n	king_n	pope_n	scotland_n	4,816	5	8.8062	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15422	Synopsis papismi, that is, A generall viewe of papistry wherein the whole mysterie of iniquitie, and summe of antichristian doctrine is set downe, which is maintained this day by the Synagogue of Rome, against the Church of Christ, together with an antithesis of the true Christian faith, and an antidotum or counterpoyson out of the Scriptures, against the whore of Babylons filthy cuppe of abominations: deuided into three bookes or centuries, that is, so many hundreds of popish heresies and errors. Collected by Andrew Willet Bachelor of Diuinity.	Willet, Andrew, 1562-1621.	1592 (1592)	STC 25696; ESTC S119956	618,512	654

of them hold great scorne to be named Papists yet I see no reason why they should so doe The Rhemists like this name well enough because it is not deriued from any one man but from their Popes and chiefe Bishops to whom say they we are bound to cleaue in Religion and obey in all things So to be a Papist say they is to be a Christian man a child of the Church and a subiect to Christs Vicar Seeing then this name pleaseth their ghostly fathers of Rhemes so well there is no reason why they should mislike it and therefore we will vse it still as best expressing their profession who are pinned vpon the Popes sleeue for their faith and Religion As likewise the name of Protestants we refuse not which name I thinke tooke beginning in England in King Henry the eights daies when there was a generall protestation made in the name of the King the whole Councel and Clergie of England against the Pope In the which protestation thus we finde England hath taken her leaue of popish crafts for euer neuer to be deluded with them hereafter Romane Bishops haue nothing to doe with English people the one doth not traffique with the other at the least though they will haue to deale with vs we will none of their marchandise none of their stuffe Thus we see how a Papist and a Protestant are defined A Papist is he that cleaueth to the Pope in Religion and is obedient to him in all things A Protestant is he that professeth the Gospell of Iesus Christ and hath renounced the iurisdiction of the sea of Rome and the forced and vnnaturall obedience to the Pope These names therefore as best fitting both our professions seeing no cause to the contrary I purpose euery where to vse and retaine throughout this Treatise I would here finish and make an end of this Preface but that first I must make the Reader acquainted with the order and methode which I haue followed in setting downe the controuersies The whole bodie therefore of the controuersies betweene the Papists and vs our worthie and learned countriman D. Whitakers hath digested and disposed into a singular Methode the which I haue propounded to my selfe throughout this discourse to obserue The heresies and errours therefore of Poperie doe either impugne the offices of Christ with his benefites and merites or his person the most of them are of the first kinde some errours they maintaine against his person but not many First the name of Christ sheweth his offices for it signifieth annointed he was annointed to be our Prophet King and Priest Iesus betokeneth a Sauiour and setteth forth the benefites of our redemption and saluation First then of his offices and then of the benefites that do arise and spring thereof The first office of our Sauiour Christ is to be our heauenly teacher and Prophet His heauenly doctrine is conteined no where els but in the Scriptures The first generall controuersie then must be of the Scriptures where there arise many questions as of the Canonicall bookes of the Scripture of the vulgare translation of Scripture of the perspicuitie and plainenesse authoritie interpretation and perfection of Scripture with such other The second office of Christ is to be our King and because his kingdome is his Church here we are to handle the controuersies about the Church Which is either the Church Militant vpon earth or the Church Triumphant in heauen The Church militant is to be considered either in generall where these questions are moued what the Church is whether it be visible or not by what markes it is knowen whether it may erre what authoritie it hath Then the parts of the Church which are either assembled and gathered together as in generall Councels where these doubts must be discussed whether generall Councels be necessary by whom they ought to be summoned whether they can erre whether the Pope be aboue Councels or not and such like Or els the parts of the church are seuerally to be considered and they are of three sortes either the chiefe parts the middle and meane parts the lowest and basest parts of the Church The chiefe member they make to be the Pope where there are many questions and of great waight as whether the regiment of the Church be Monarchicall whether Peter were appointed head of the Church whether the Pope be Peters successour whether he may erre whether the Pope be Antichrist with such other The middle parts are their Clerkes which are either secular as they call them which haue any Ecclesiasticall function where we must enquire of their election degrees of their single life and such like the Regular Clerkes are their Monkes and other of that profession where we must entreat of vowes of their solitarie life their habite their Canonicall houres with other matters The lowest members are the lay men where the questions about the Ciuill Magistrate must be handled as whether he may put heretikes to death whether he haue any power and authoritie in Ecclesiasticall matters and hetherto of the Militant Church The triumphant Church consisteth either of Angels or other Saints departed Concerning the Angels we dissent about the orders and degrees of them about their ministerie and office and whether they are to be prayed vnto Concerning the Saints departed there are many questions in controuersie as of Purgatory Lymbus Patrum whether they are to be praied vnto of their Reliques Images Temples Holie daies and such like The third office of Christ is his Priesthood whereof there are two parts his intercession where we must enquire whether Christ be the onely Mediatour of intercession and his Sacrifice where the maine and great controuersie concerning the Sacraments doth offer it selfe for by the Sacraments the power and efficacie of the death of Christ is deriued vnto vs. Here first we must entreate of the Sacraments in generall as of their number their efficacie the difference betweene the Sacraments of the olde and new Testament then in particular as of Baptisme and the seuerall questions thereto belonging of the Lords Supper where also the great controuersie about their Idolatrous sacrifice of the Masse and other necessary questions must be handled Then follow in order fiue other popish Sacraments to be considered of confirmation penaunce extreme vnction orders matrimony And these are the controuersies concerning the offices of Christ. The controuersies which concerne the benefits of our redemption with other seuerall questions are these as of predestination of sin of the law of free will of faith of good workes the particular questions are set forth at large in other places Lastly there remaine some questions about the person of Christ 〈◊〉 whether he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is God of himselfe whether he encreased in wisedome whether he suffered in soule whether he merited for himselfe with such other Thus haue we the summe body of Antichristiā doctrine which we purpose by the grace of God to goe

bee much desired and conueniently expected that is such a Councell where euery man franke free may vtter his minde without feare an holy Councel where euery mā may goe about to set vp godlines not to oppresse the trueth Such a Councell King Henrie the eight of worthie memorie in his protestation for the Church of England for not comming to the Councell of the Pope truely affirmeth that he desired and craued nothing so oft of God but because there is no hope of any such Councel seeing the Pope would be the chiefe doer in it and it is too vnreasonable that the same man should be both a partie and a iudge we doubt not but that it is lawfull by the word of God for euery Prince Duke Lord within his owne seignorie without any further delay or expectation by the aduice and Counsaile of the learned and godlie of the land according to Gods Lawe to reforme their Church First because all delay in matters of the Church are dangerous and inconueniences are at the first hand to be met withall as we see Act. 6. and Act. 15. immediatlie when any question did arise the Apostles assembled together In the Councel of Basile where it was decreed that the Pope was subiect to the Councels Panormitane a stiffe champion on the Popes side would haue the decree stayed till the returne of the Princes Embassadors But Arelatensis that worthy Cardinall stepped vp and shewed what danger there might be in a small delay by the example of Hannibal who deferring his going but one day to Rome was driuen cleane out of Italy hauing been very like to haue taken the citie if he had vsed the opportunitie But without all controuersie matters of faith ought not to be delayed which could not be auoyded if a generall Councel should alwaies be waited for Secondly a Prince hath the like authoritie in his dominion as the housholder hath in his house But euery man ought to reforme his house without any further delay aduisement or consultation as Iosua sayth I and my house will serue the Lord 24. vers 15. Wherefore the Prince may and ought to performe the like in his countrie Lastly we finde by experience that the Lord hath blessed such reformations which haue been made by Princes in their owne territories as that in Zuricke anno 1523. at Berne 1528. and the most happie reformation of our Church of England begun by King Henrie the 8. encreased by that most vertuous Prince King Edward the 6. and prosperouslie continued and established by our gracious Soueraigne Queene Elizabeth I will adde the testimonie of Augustine who answering to the Pelagians which obiected that they were condemned by certaine single Bishops in their owne Diocesse without a Synode he sayth thus Ac si congregatione synodi opus erat vt aperta pernicies damnaretur quasi nulla haeresis aliquando nisi synodi congregatione damnata sit c. cont 2. Epistol Pelag. lib. 4. cap. 12. As though saith he a Synode or Councel were alwayes necessarie to condemne a knowne heresie Nay wee finde that more heresies without comparison haue been in the same places condemned where they first sprang without any such necessitie more so then otherwise THE SECOND QVESTION BY WHOSE AVthoritie Councels ought to be called The Papists THey doe generally hold that generall Councels ought onely to be called and appoynted by the Popes authoritie or his assignment their goodly reasons error 30 are these 1 Councels ought to bee congregate in the name of Christ that is by him that hath authoritie from Christ so to congregate them see here is a goodly exposition to assemble in the name of Christ is to assemble by the authoritie of the Pope so belike where Christ saith wheresoeuer two or three are gathered together in my name c. Christ will not bee present with them vnlesse we send vp to Rome for license that two or three may come together 2 Generall Councels should be appoynted by them that haue generall authoritie to commaund men to come to the Councell but this authoritie ouer the whole Church neuer any Emperour had in such ample manner as the Pope hath Ergo. Answere first it is a great vntruth that the Popes spirituall iurisdiction which he falsely challengeth was at any time greater then the Emperours dominion for Constantine ruled ouer both the West and East Churches but the Churches of Greece were neuer nor are not to this day subiect to the sea of Rome For Pope Eugenius would haue dissolued the Councell of Basile vnder this pretence because the Greekes which should come vnto the Councell for the vniting of their Church would not passe the Alpes but this vniting neuer went forward Anno. 1431. Agayne if the commaundement of one Emperour or Potentate bee not large enough to appoynt a generall Councell as in these dayes it is not it may bee done by the consent and agreement of Princes The Protestants WE hold it as a fond and ridiculous assertion that generall Councels should be ruled at the Popes becke but that this authoritie is due and hath been of olde vnto Christian Princes and Magistrates and the Pope in so doing doth but vsurpe vpon their right 1 That the Pope hath not absolute authoritie to call remoue dissolue or establish Councels it is proued out of scripture for Act. 6.2 the twelue Apostles and not Peter onely whose successor the Pope doth falsely chalenge to be called the multitude together about the election of Deacons 2 The Councels in times past were sommoned by the Emperours which our aduersaries themselues cannot denie as the Nicene first by Constantine the great Constantinopolitane 1. by Theodosius the elder Ephesin 1. by Theodosius the younger Chalcedonens by Martianus But say our aduersaries these Councels were not appoynted without the consent of the Bishops of Rome I meruaile they are not ashamed so to say for when Theodosius called the Councell of Chalcedon Leo then Bishop of Rome neither liked the time for hee would haue had it deferred nor the place being desirous to haue it in Italy yet he was content to obey the Emperours commaundement and sent his Agents to the Councel there to appeare for him Epist. 41.47.48 ad Martianum This was alleadged by Tonstal and Stokeslie two archpapists in their Epistle to Cardinall Poole 3 It is a good reason which was alleadged in the Councell of Basile that if Popes onely should call Councels there should be no meanes left to withstand a wicked and vicious Pope Who would thinke say they that the Bishop of Rome would congregate a Councel for his owne correction or deposition 4 The Pope hath no more authoritie nor by their leaue nothing like as Peter had but he challenged not this dignitie amongst the Apostles to summon Councels We reade of foure onely Councels of the Apostles say the fathers of Basile for this also is their argument the first was for the choosing of Matthias Act. 1. congregate at the

so well knowne in stories that I neede not come to particulars 6 Antichrist is called a wicked man and a man of sinne vers 3.8 And where shall you finde more wicked men then among the Popes Siluester the 2. gaue his soule to the diuell to obtayne the Papacie Fox pag. 167. Benno reporteth of Hildebrand that he poysoned sixe Popes to come to the Popedome Pope Stephen and Sergius tooke vp the bodie of Formosus and mangled it cutting off his head and fingers and so cast it into Tibris Fox pag. 120. We haue heard before what a holy Father Pope Iohn the 13. was he lay with his owne sister and with his fathers Concubines playing at dice called for the diuell was slayne in adulterie And was it not I pray you a common prouerbe in England He that goeth to Rome once seeth a wicked man he that goeth twise learneth to know him he that goeth the third time bringeth him home with him Fox pag. 841. argument Illyrici The third place we doe take out of the Apocalyps chap. 9. where is a playne storie set downe of the Pope 1 vers 1. He is a starre fallen from heauen he is departed from the ancient faith of Rome to superstition and idolatrie 2 He hath the key of the bottomlesse pit who giueth the crosse keyes in his armes but the Pope who sayth hee may euacuate all Purgatorie at once if hee will but he Who sayth he may Pleno iure currus animarum plenos secum ad tartara detrudere by full right carrie downe to hell with him charriots Ioden with soules cap. si Papa distinct 42. Is not this the Pope who then more fitly may be sayd to haue the key of the bottomlesse pit 3 There arise out of the bottomlesse pit a great flocke of Locusts that is the innumerable sort of begging Friers for they are in euery respect described First compared to Locusts for their number vers 3. There were an 100. diuers sorts of Friers Fox pag. 260. Secondly they had power giuen them for fiue moneths that is as Walter Brute expoundeth it taking a moneth for thirtie dayes a day for a yeere as it is prophetically taken an 150. yeeres for so long it was from the beginning of the Friers vnder Innocent the 3. anno 1212. to the time of Armachanus who preached disputed and wrote agaynst the Friers about anno 1360. Fox pag. 414. Thirdly they shall sting like Scorpions not slay all at once but venome and poyson the conscience with the sting of their pestilent doctrine Fourthly other parts also of the description agree as vers 7. They are as horses prepared to battaile that is stoute ambitious their haire as the haire of women that is they shall be effeminate and giuen to the lusts of the flesh their teeth as the teeth of Lions they by valiant begging shall deuoure the portions of the poore as it was well proued in King Henry the 8. dayes in the Supplication of beggars that the summe of the Friers almes came to a great summe in the yeere for the fiue orders of Friers had a penie a quarter for euery one of euery housholder throughout England that is for them all twentie pence by the yeere suppose that there be but ten housholds in euery towne and let there be twentie thousand parishes and townes in England it will not want much of twentie thousand pound Thus had they Lions teeth that is consuming and deuouring Lastly they haue a King vers 11. whose name is Abaddon a destroyer for the Pope their chiefe prince and patron hath by his Antichristian doctrine layd wast the Church of God Argument Chytraei The fourth place of scripture wee will take out of the 17. of the Apocalyps there the seate of Antichrist is described First vers 5. It is called Babylon the citie which raigneth ouer the Kings of the earth vers 18. This can be no other but Rome which then had the Empire of the whole world Secondly It is the citie built vpon seuen hils or mountaynes vers 9. that is no other but Rome Thirdly the whore which is Antichrist shall sit vpon the beast with seuen heads and ten hornes that is shall succeede in the Empire and haue the authoritie thereof so hath the Pope Fourthly the ten hornes that is the Kings of the earth shal giue their authoritie to the beast but afterward shall deuoure her flesh Euen so the Kings of the earth by their sword maintayned the authoritie of the Pope But now being taught by the Gospell they are made the Lords free men and begin to subdue their neckes from his yoke The fift place is 1. Iohn 2.22 Who is a lyar but he that denyeth that Iesus is Christ the same is Antichrist that denyeth the father and the sonne Euen so the Pope of Rome though not openly and apertly yet closely and subtilly is an enemie vnto the whole trinitie He exalteth himselfe aboue God the father because he taketh vpon him to dispense not onely agaynst the lawe of nature but agaynst the lawe of God the morall law and agaynst the precepts both of the old and new testament but a lawe cannot be dispensed withall but by the same authoritie or greater Agaynst Iesus Christ he exalteth himselfe and all his offices he denyeth him to be the onely Prophet saying the scriptures are vnperfect and that their traditions are also necessarie to saluation Agayne he maketh other bookes scripture then those which are Canonicall His kingly office he doth arrogate to himselfe in making lawes to binde the conscience in ordayning other Sacraments in granting Indulgences and Pardons saying that he is the head of the Church His Priesthood he is an enemie vnto constituting another priesthood after the order of Melchisedech then that of our Sauiour Christ which begun vpon the Crosse and remayneth still in his person being incommunicable to any other creature yet they make euery sacrificing Priest to bee of the order of Melchisedech He impugneth the office of the holy spirit counting that prophane which the holy Ghost hath sanctified as marriage and meates arrogateth in all things the spirit of truth not to erre applieth the merites of Christs passion after his owne pleasure by Pardons Indulgences by ceremonies and Sacraments of his owne inuention Fulk 2. Thess. 2. sect 10. Ergo we conclude out of S. Iohn that seeing he denieth Iesus to be Christ he is Antichrist Sixtly S. Paul sayth that Antichrist shal be an aduersarie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Thess. 2.4 An aduersarie in doctrine teaching cleane contrarie to the Gospell of Christ so doth the Pope 1 The scripture sayth wee ought to put our trust onely in God and not in man Ierem. 17.7 and to call vpon God onely in the day of trouble Psal. 50.15 and to worship him in spirit and truth Iohn 4.24 The Papists say cleane contrarie that we must call vpon Saints and beleeue they can helpe vs and they teach vs to fall downe before

a goodly opinion these fellowes haue of heauen making a prison of it Rhemist annot Apocal. 6.9 Argum. 2 They follow the Lambe whither so euer he goeth Ergo they may be euery where Ans. That place Apocal. 14. is vnderstoode of al the elect yea of those that do imitate follow Christ liuing vpon earth 2 If the souls are euery where because the lamb is euery where then Christ in his humanitie is euery where and so the Papists are become Vbiquitaries Argum. 3 The deuils are of great dexteritie and celeritie in passing from one place to another Ergo much more the Saints Ans. 1 The argument followeth not for deuils by property of nature together by the sufferance of God do wander vp and downe the worlde beeing thereto appointed of God but the soules of saints haue no such office as wee read in scripture to be cursory spirites in the worlde 2 Though it should bee graunted that in a short time they are able to change their places yet it is vnpossible they should be in so many places to heare the prayers euerye where made vnto them vnlesse they could be in diuerse places at once Fulke Apoca. 6. sect 1. The Protestants FIrst it is a great vntruth and blasphemie to say that the saintes do know our thoughts inward repentance prayers as the Rhemistes affirme Argum. 1 God onely is the knower of the heart neither doth he communicate this property of the Godhead to any creature hee may reueale what hee thinketh good vnto them but for them when they wil them selues to know our secret praiers and meditations for this is the question it is impossible Argum. 2 Augustine Out of those wordes of the Prophet Isay 63.16 Abraham is ignorant of vs and Iacob know vs not concludeth thus Si tanti patriarchae quid erga populum ex his procreatum ageretur ignorauerunt quomodo mortui viuorum rebus atque actibus cognoscendis adiuuandisque miscentur If so great Patriarks were ignorant what became of the people which was borne of their loynes how is it like that other dead can be present to vnderstand and be helping to mens affaires Secondly We acknowledge no patrones protectors or captains in heauē but our Lord God and Sauiour Christ. 1 Psalme 73.25 The Prophet Dauid saith Whome haue I in heauen but thee and Iacob calleth only vpon the Lord God to be the guide of his iourney Gen. 28.20 2 By appointing saintes to be patrones of places and countries at length they brought in a multitude of popish saintes and were not in superstition farre behinde the Gentiles who gloried in the number of their gods For haue they not alloted some to countries as S. George for England S. Andrew for Scotland S. Denis for Fraunce S. Patrik for Ireland So likewise diuerse saintes were called vpon for diuerse diseases as S. Rombal for the tooth-ach S. Petronil for the Ague One for horse as S. Loye S. Antony for Pigges S. Gregorie for Schollers S. George for souldiers Euen thus the heathen inuented diuerse gods Neptune for the sea the Satyrs for the woods the Nymphes for the water Ceres for corne Bacchus for wine Venus for the Troians Pallas for the Grecians Iupiter stator for the Romanes Nay they were yet more ridiculous they appointed many Goddes for one thing As for Infantes Vagitanus that made them to crye CuCuninus that kept them in their Cradle Adeona Abeona to teach them to goe So for the entrie of the house they had Limentinus the God of the thresholde Cardea the God of the hinges Forrulus that kept the dore for their corne they had the Goddesse Seia when it was sown Proserpina whē it sprouted Nodotus when it knotted Hostilina when it ●ared Flora when it waxed white Runcina when it was cut downe The like superstition almost raigneth in poperie But what need we run to so many for these things when as at the Lords hands we are promised as king in the name of Christ to receiue al things we neede This great folly of theirs sheweth what good commeth by the deuised patronage of Saints Thirdly it is also another popish fable and dreame that the Saints may be present euery where as it pleaseth themselues at their tombes and sepulchers and wheresoeuer els they are called for Argum. 1 Acts 3.21 The heauens containe the humanity of Christ it hath pleased him there to rest himselfe vntill his comming to iudgement Ergo much more are the saints kept in their resting places Argum. 2 The Saints are at rest they do cease from the affaires of this life Apocal. 14.13 They rest vnder the Altar in the peace of Christ Apocal. 6.9 there expecting and waiting the comming of Christ to iudgement Ergo they do not wander nor stray abroad in the world neither do entermeddle with humane affaires Augustine saith Si rebus viuentium interessent animae mortuorum meipsum pia mater nulla nocte desereret quae terra marique secuta est vt mecum viueret de cura pro mortuis If the soules of the dead were present at the affaires of the liuing my deuoute mother would neuer a night be from me who when she liued followed me by sea and land to haue my company and to liue with me Ergo the saints departed are not present with vs when they would THE FOVRTH QVESTION CONCERning the reliques of Saints THis question hath 4 partes 1 Whether the reliques of saintes are to bee worshipped 2 Of the translation of reliques 3 Of the keeping and preseruing of reliques 4. Of the miracles wrought at the tombes and reliques of Martyres THE FIRST PART CONCERNING the worshipping of Reliques The Papists THe reliques of saintes that is their bodies and bones and sepulchres where error 31 they are buried are to be adored and reuerenced Trident. concil sess 25. though with lesse honour somewhat then the Saints themselues Bellarm. de reliquijs sanctor lib. 2. cap. 21. And not onely their bodies say they are worthie of due reuerence but other monuments of theirs as S. Peters chaire at Rome Rom. 16. vers 16. the prison wherein S. Paul was kept in Malta Rhemist Act. 28.1 the chaine that S. Paul was bound with at Rome Act. 27.4 the stone that hit Saint Stephen vpon the elbowe now to bee seene at Ancona in Italy Act. 7. sect 6. Ans. As for S. Peters chaire and S. Pauls chaine they are neither able to shew that Peter sate in such a chaire or that it is the very chaine which they shewe wherewith Paul was bound Concerning the prison house at Malta they shew that which neuer was Paul was a prisoner but not in prison there that of the stone that smote Stephen vpon the elbow is a meere fable See Fulk vpon that place Argum. 2. Iosias when he caused the bones of other dead to be burned yet he commanded them to let the Prophets bones alone Bellarm. cap. 3. The disciples of Iohn came and buried his bodie an example of duetie