sinners and for those that die entangled in loue of riches and per consequent great sinners Likewise in the 69 Homilie Ad populum Antioch hee saieth that iust men dying see God face to face would haue Christians he mourne for those that are dead in sinnes Excogiteâ—… eis â—…uid solatii sayth hee modicum quidem â—lamemus tamen These he would haue also to be remembred in the celebratioÌ„ of the holy mysteries and would haue almes distributed for them And this is that oblation that the fathers speak of Finally neuer shall Owlygâ—asse proue that Chrysostome or Augustine or any father beléeued that Christs body and bloud was offered for the dead as the Papists vse to offer it or that wee are to pray as they prayed in the memento for the dead in the Canon To the place of Chrysostome I doe therefore answere that he meant only that the dead should be remembred in the celebration of the mysteries and was vncertaine what good it did to them saying sometimes it did them much good some time but litle Vnto the places of Epiphanius haere 75. And Augustine de haeres ca. 53. that Aerius was condemned for disallowing the order of the Church in this commemoration of the dead and giuing thanks for their blessed â—nd And this is that prayer which Caluin and we confesse to haue beene in the Church along time But this maketh nothing for Owlyglasses purpose For first the fathers neither knew nor allowed Masses without CoÌ„munion Quisquis mysterioruÌ„ consors non est sayth Chrysostome impudens improbus astat He condemneth him as a wicked fellow that was present at the celebration of the Eucharist and did not communicate The which I haue confirmed by diuerse testimonies in my Latine booke de Missa agaynst Bellarmine There also I haue shewed that the fathers did neuer teach that the body and bloud of Christ were offered in the sacrament for quicke and dead Lastly in auncient time they made a commemoration of the Patriarks of the blessed virgin of the Apostles Marâ—yrs and others Now they pray to them and not for them as in time past Wherefore to proue Masses and prayers and speciall offices for the dead such as the Romish Church vseth to be Catholike Owlâ—glasse must bring vs other testimonies and other fathers In the meane while he hath proued himselfe a lyar and not me and hath vtterly ouerthrowne the Masses of Requiem and Dirges for the dead and not proued them in any sort to be Catholike or ancient So that if he can say no more for Masses he may go sing a Requiem for the soule of the Masse Sect. 5. Of the Idolatrous worship of Papists which they giue to Images to Saints to the Crosse pag. 20. HIs fift accusation falleth vpon my words in the 1. chapter of my challenge num 16. where I say that the Papists haue deuised Masses in the honor of the crosse of the virgin Mary Saint Francis Dominicke and other saints and that vnto the Images of these Saints they burne incense offer their praiers and deuotions But he to make his obiection the stronger doth leaue out the first part of my sentence knowing himselfe to be guiltie of the crime wherewith his consorts are charged And in the latter part he leaueth out that which I say of the Crosse and Incense vpon which the ground of the worke is laide Wherefore if he knew what hee wrote he coulde not but well vnderstande that hee had falsifyed my wordes And yet fearing hee had not holde inough he goeth to the 64. page and where I say that Damascene accounteth them Heretikes De haeresib C. Christiano-categori that worship the Images of our Sauiour of the blessed Virgin and the Saintes as the Gentiles did their Gods and that this is iust the cast of the Papists hee leaueth out that which I say of the Images of our Sauiour and of the blessed Virgin wherevpon dependeth the substance of my charge which aryseth of this principally that the Papists doe giue the worship of Latria to the Crucifixe and to the Image of our Sauiour and Hyperdouliam to the Image of our Ladie And finally hee reporteth my wordes thus as if I had sayde that the Papistes worship the Images of Saints as the Gentiles did their Gods and pray vnto them where that which I say of prayer followeth after standeth otherwise then hee reporteth Of which maner of dealing if he could haue conuinced me he would haue gone beside himselfe with bragging as now he passeth all his companions not onely in foolerie but also in falsifying and cogging Hauing thus mangled my wordes and left out in the first place the Crosse in the second the Image of our Sauiour and turned both to his pleasure hee had no reason to charge mee with a shamelesse vntruth desperately auouched For that which I say is true neither did I thinke that Owliglasse or any of his consorts would haue denyed a matter so plaine Which because it proceedeth from his ignoraunce I will direct him to his masters that will teach him that the same honour is due to the Image that is due to the originall and that therefore the Image of Christ is to bee worshipped as wee worship Christ and the Image of our Ladie with Hyperdulia and the Images of Saintes with the worship of Doulia as appeareth by the testimonie of Alexander Hales 3. p. quaest 3. art vlt. Thomas Aquinas 3. part quaest 25 art 3. and Caietans Commentarie vpon him Bonauenture and Capreolus in 3. dist 9. Bellarmine also confesseth so much in his Treatise de Imaginibus cap. 20. And that this is as grosse Idolatrie as euer the Gentiles practised it may appeare for that I doe not reade that euer the Gentiles gaue the same honour to Iupiters or Apolloes Images that they gaue to Iupiter and Apollo themselues I say also that as the Gentiles did worship their Images so likewise the Papists doe worship the Images of the Crucifixe the Crosse the Images also of our Ladie and the Saints For first as the Gentiles called on their Idols so the Papistes say to the Crosse O Crux aue spes vnica auge piis iustitiam and to the picture called Veronica salue sancta facies Secondly as the Genttles to their Images gaue the tytles of Iupiter Apollo Mercurie so doe Papists call their Images Saint Peter Saint Dominicke Saint Frideswide Thirdly as the Gentiles did burne incense to their Images so doe the Papists before theirs Finally as the Gentiles did bowe downe to their Images and kisse them and pray before them so doe the Papists fall downe before stockes and stones kisse their Images and pray before them as both the practise of Poperie and the doctrine of the Schoolemen doth shew The Images of our Ladie of Loreto of Monferrat and in England the Image of our Ladie of Walsingham and diuerse Saints shrines doe shewe my wordes to bee most true But sayth Owlyglasse the Councell of Trent
the Synagogue of Rome doth not obserue the canon of this councel that would haue men to eate drie meate for massepriests eate delicate fish and licour the same well with wine Therfore Carranza falsifieth this canon of the councel In summa concil Laodic and for drie meates putteth conuenient meates fearing as it should seeme least he should lose his good fish and good Spanish secke The Councel of Carthage can 63. speaketh nothing of fasts established by lawe but rather signifieth that fasts were then vpon especiall occasion proclaimed Qui tempore indicti ieiunij saith that councel Beside that in this canon there is no mention of any set forme of fast nor doth the councel speake of other then clerkes which notwithstanding are not the onely men that should fast in Lent Finally this maketh nothing for formes of fastes on embre daies and vigils of Saints Saint Hieroms order of fasting which he speaketh of in his Epistle to Marcella against Montanus the Romanists regard not for they fast betweene Easter and Whitsontide which he did not like Besides that he speaketh of no forme of fasting nor alloweth the fasting or rather Lenten feasting of the Romanists Thirdly that which he speakeâ—h of Apostolical tradition is contrarie to S. Augustines wordes in his Epistle 86. ad Casulanum where he sheweth that the Apostles set downe no daies nor formes of fasting The sermons de tempore set out vnder Saint Augustines name are found to belong to diuers others In the 62. sermon it is said to be sinne not to fast Lent But the Romanists obserue not the order of fasting by that author prescribed for he fasted without dining and obserued not Sundaies and abstained from wine The Romanists doe all otherwise Serm. 62. In isto legitimo ac sacratissimo tempore saith he exceptis dominicis diebus nullus prandere praesumat And againe Serm. 64. de tempore speaking of Lenten fasting quid prodest saith he vinum non bibere iracundiae veneno inebriari If then the Papists will not abstaine from wine why doe they vrge vs to obserue or beleeue his formes of fastsâ— That these Sermons of fasting are not S. Augustines it is apparant for that they contradict his Epistle ad Casulanum Leo ser 2. de pentecoste c. 9. talketh of certaine fasts but that they were the Romish embre fasts Owlyglasse will not proue Neither must he thinke that we are bound to beleeue all Leoes epistles and sermons to be either written by him or authenticall If Owlyglasse vnderstand not so much I will teach him and shewe him reasons of my saying in my next Maister Willet saith Calixtus instituted the foure embre fasts But he speaketh according to the opinion of the Romanists and well knew that the Epistles that go vnder his name were counterfeit Aerius was condemned of heresie by Epiphanius haeres 75. and S. Augustine haeres 53. for that he held â—hat fails appointed by the Church were not to be obserued His error was that he held quod iâ—iunium non esset ordinatum as Epiphanius saith But this toucheth vs nothing for we know that the Romish synagogue is not the true Church and that the ancient Church neuer approued either the Romish doctrine or the Romish order concerning fasting Seeing then Owlyglasse was neither able to prooue the Romish orders of Lenten fastes or of embre daies nor brought any one author to iustifie the fasts vpon vigils of Saints what an impudent fellow was he to affirme Page 26. that in ancient times the Church of Christ enioyned Christians to fast Lent embre daies and vigils of Saints shuffling in vigils of Saints into his conclusion of which he had not brought any proofe in his premisses Secondly if he would contradict me why did he not speake of the maner of the Romish fasts Lastly what reason hath he to charge me as hauing dealt without conscience where I denied their manner of fastes to be Catholike and christian when he sheweth neither conscience witte learning nor modestie in holding the contrarie That I haue deliuered my opinion with good conscience and that he with a cauterized conscience pinned to the Popes sléeue hath contradicted my assertion it may also further appeare by the forme of Romish fasts For first the Romanistes place their fasts in abstinence from flesh and not in abstayning from meate or eating drie meats or abstinence from wine as the Easterne Churches did Secondly they eate large dinners and refraine not from them as the author of the 62. ser de tempore among S. Augustines workes thinketh they should Thirdly they beléeue that by eating flesh and redd herring and such like meate they are able to satisfie for their sinnes and to inherit the kingdome of heauen which is not only erronious but also most ridiculous Fourthly they teach that fasting in Lent was instituted by Christ and that the other fasts are apostolicall traditions Finally they burne true christians for eating of a péece of flesh vpon a fasting day The which doctrine and practise is not only contrary to the doctrine of Christ and his Apostles and the fathers of the Church but also to the practise of the ancient apostolike Churches whose fashions we are farre to prefer before the practise of the late apostatical synagogue of Roome Our Sauiour he teacheth vs that we are not defiled by any meate that entreth into a mans body Quod intrat in os saith hée Matth. 15. non coinquinat hominem We may also thereout gather that it is not meate that doth satisfie vs. Secondly the Apostle doth signifie that this difference of meates procéedeth from the ceremoniall law and therefore ought now to cease If ye be dead with Christ Coloss 2. saith the Apostle from the Elements of this world why doe you yet decree saying touch not tast not handle not which all goe into destruction in vse according to the preceptes and doctrine of man Thirdly the Apostle doth also prophesie that in the latter times some shall depart from the faith forbidding to marry enioyning abstinence froÌ„ meats which God hath created Neither can this be vnderstood of auncient heretickes that thought flesh vncleane for he speaketh of the latter times and saith in nouissimis temporibus The Papistes also would not so seuerely forbid eating of flesh vnlesse they thought it a more holy matter to eate fish Fourthly Tertullian sheweth that Christians fasted vpon occasion of their owne accord and not by constrainte of lawes Indifferenter ex arbitrio non ex imperio nouae disciplinae saith he Aduers Psychicos pro temporibus et causis vniuscuiusque ieiunabant And this he speaketh of Christians he being then teinted with the heresie of Montanus Augustine in his 86. Epistle to Casulanus testifieth that he findeth no set fasts enioyned by Christ or his Apostles Quibus diebus noÌ„ oporteat ieiunare quibus oporteat saith he praecepto domini vel apostoloruÌ„ non video definitum Sixtly lent was diuersly obserued in times past
papists resemble them greasing their disciples that are dying and teaching them that by this sacrament they are iustified and mumbling prayers ouer them in a tongue not vnderstood of the assistants But saith Owlyglasse the matter of our extreme vnction is onely hâ—llowed oyle their 's was oyle water and balme Page 49. the forme of ours is a short prayer their 's a strange inuocation in Hebrew words the reason of ours is for the sauing of the sicke the lifting of him vp and if he be in sinnes that they may bee forgiuen him theirs to make themselues inuisible ours is ministred on the fiue sences their 's vpon their head ours before death theirs after death And this he prooueth by alleadging the words of Augustine and Epiphanius at large to the wearying of his reader to no purpose For we deny not any thing concerning this matter which either Epiphanius or S. Augustine affirmeth But all his allegation notwithstanding will not serue to cleare the Papists from the blot of Heracleonisme for admit they did not approue all their errors and in all points shall they therefore be discharged Againe it is false that the Heracleonites did annoint only the dead for S. Augustine saith quod suos morientes vngunt so it may be they annointed them both before death and after Againe it is false that the Heracleonites did not vse a short prayer and in a strange tongue If then they borrow greasing and praying in a strange tongue ouer the dead from the Heracleonites and hope to iustifie their disciples by these fond ceremonies then I hope I haue said true in comparing the Papists to Heracleonites Nay I did them fauour that I said they were no worse then Heracleonites for the massepriests oftentimes vexe poore soules that lie vpon dying and are tormented otherwise with sicknesse and tumble them sometime vp and downe in their beds and percase kill them that otherwise might according to morall coniectures haue escaped Beside that they touch women verie indecently and very absurdly they put oyle in mens eyes noses and eares Finally our aduersarie speaketh foolishly where he saith extreme vnction is ministred on the fiue sences For that is a sencelesse thing to say that the sences may be greased and the Papists that speake orderly say the instruments of the sences not the sences are annointed He saith also further that S. Iames Chap. 5. maketh mention of extreme vnction And that S. Augustine and Epiphanius number Aerius among Heretikes for denying prayer for the dead and that the Heracleonites did not say prayers for reliefe of mens soules in purgatorie But if it would doe Owlyglasse any good his fellowes had néede to say masses and dirges for him albeit he be not yet in purgatorie so simply doth he handle his matters For it is false that S. Iames maketh mention of popish extreme vnction or that hée thought that vnction which hee speaketh of to be a sacrament of the church or that men were iustified by that vnction Nay he doth not speake so much as one word of the institution or forme of extreme vnction Secondly albeit Aerius was condemned for denying the orders of the church and not allowing the commemoration of the names of the dead at the time of the celebration of the Lords supper as then was vsed yet that toucheth vs nothing For our Church hath taken away the superstitious abuses of the papists and we doe not willingly oppugne any order of the auncient church by lawes established among vs. Finally albeit Epiphanius and Augustine talke of prayers for the dead yet did they not thinke that onely those were to be prayed for or remembred in the holy ministration of the sacrament that were in purgatorie for they rehearsed the names of good and bad And it may be the Heracleonites did also beleeue a certaine purgatorie for els why should they pray for the dead especially if our aduersaries argue well Finally he asketh Pag. 50. with what conscience I could so intreat the fathers in concealing their words As if Owlyglasse himselfe did not conceale Epiphanius his words concerning Aerius whom he chargeth with Arianisme and other heresies and not onely for denying prayer for the dead I answere then his fond question that I had no reason to rehearse Augustines or Epiphanius his words otherwise then I did alleadging them only to one point which I entended to proue and that I did iustly and truely Neither can any man except against my doing therein vnlesse Owlyglasse woulde haue men to cite whole chapters And as for Owlyglasse he may hold his peace with shame enough vnles he can speake better for his clients Sect. II. That Epiphanius was fitly alleadged page 49. of my former Challenge THe like vanitie doth Owlyglasse shew in taxing me for alleadging the testimonie of Epiphanius for the wordes that I cite are truely described The other testimonies I do not describe but only quote them Wherein then consisteth this high point of falsification Forsooth saith he because he doth most vntruely charge vs as comming neare to Marcions heresie but this is not falsification as he might haue knowne if he had knowne any thing Nay it is not vntruth neither for as Marcion suffered women to baptize and extolled virginitie although he was a false lecher and taught abstinence from liuing creatures and separated mariage for religion as is before declared in the 4. chapter of my challenge so doe Papists suffer women to baptize and their lecherous priests albeit they extoll virginitie and abiure mariage yet liue most dissolutely Their Monkes abstaine from flesh and they vse to separate mariages for religion and all this Owlyglasse was contented to passe ouer in silence as if it had been deliuered vnto him vnder the seale of confession although the same was plainly and publikely obiected in my former challenge and was easie to be found being set downe in the same place where he supposeth that I haue committed this foresaide falsification But saith he he doth falsifie Epiphanius wresting him contrarie to his meaning as if Bellarmine were to bee charged with falsification as oft as he doth wrest places contrarie to the meaning of the authors He saith also that I conceale his words but he must be a miraculous fellow that will make him a falsifier that doth not so much as alleadge any writing Such a simple fellow is Owlyglasse with whom I doe contend that the poore fellow cannot tell what he would say I will therefore helpe to tell his tale and shew that he is the falsifier and not I. In my challenge I doe charge the Papists as sauouring of diuers points of heresie maintained by Marcion and his followers Among other things I say that Marcion taught that by Christs descending into hell diuers mens soules were thence deliuered and that he separated mariages for religion And afterwards I adde that the Papists sauour strongly of these heresies and namely in that they separate mariages contracted after vowes
compared these two editions throughout And if in the edition of Sixtus Quintus his bible at Antwerpe Anno 1599. thou doe not finde these lections mentioned thou maiest thereby further vnderstand that some of late since Sixtus his death haue taken paines to falsifie his edition and to make him to speake contrary to himselfe If then Hierome say true In praefat in Iosue in praefat in 4. cuangel non posse verum esse quod dissonat that is that what doth differ cannot be true then is it notorious that one of these two popes hath falsified not onely the scriptures but also the authenticall latin translation as they call it And if they make no scruple to falsifie the holy scriptures of God it is no maruell if impudently they falsifie the writings of men The Popes also and their consorts haue committed notorious falsifications in publishing couÌ„terfeit canons and constitutions partly vnder the name of the Apostles and partly vnder the name of diuers auncient bishops of Rome and lastly of diuers councels and fathers falsification 8 For first they haue set vs out 84. C. sextam synodum dist 16. Ibidem canons vnder the names of the Apostles Hadrian the Pope alloweth and receiueth the vi Synode and all her canons in one of which the canons of the Apostles were confirmed and thereupon Gratiâ—n concludeth that they were authenticall And commonly the church of Rome alleadgeth these canons whensoeuer she hopeth to winne any aduantage by them But many reasons declare them to bee counterfeit As first for that contrary to the doctrine of the Church the baptisme of heretikes is condemned can 45. Secondly can 65. saterdaies fast is forbidden Thirdly once dipping in baptisme is déemed vnsufuÌ„cient can 49. contrary to the orders of the Church Fourthly the catalogue of scriptures rehearsed can 84. is by none allowed for neither wil the Church of Rome allow of the third booke of Machabeyes nor of the Epistles of Clement Fifthly the Apostles as is said in those canons confirme the Gospell of S. Iohn yet stories report that the same was not written before the rest of the Apostles were dead Sixthly these counterfeit canons mention diuers orders of ministers of fastes of bestowing of ecclesiasticall liuings and such like not vsed in the Apostles times Finally not only Isidore c. canones dist 16. and Leo c. Clementis dist 16. but also Gelasius c. sancta Romana dist 15. doth number these canons among apocryphal writings But in nothing doth the impudencie of the Romish Synagogue and her agents appeare more then in the falsisâ—…ation of the actes of councels For they haue not onely falsified diuers particuler actes and canons and foisted them in among the actes of councels but also deuised whole procéedings as passed in auncient councels which notwithstanding are méerely forged falsification 9 The actes of the councell of Sinuessa reported by Peter Crabbe and Surius seeme to be much falsified For first of the thrée copies that are in Surius not one agréeth with another Secondly séeing as 318. bishops could hardly be drawne to the great councell of Nice in the peace of the church albeit Constantine called them out of all parts of the world if is not like that in time of persecution 300. bishops could bee drawne to Sinuess about Marcellinus according as it is reported in the actâ—s of the councell Thirdly the spéeches of Marcellinus and the rest are so simple and the stile so much differing from those times that he must be of a very dull vnderstanding that perceiueth not the falshood of the author of those actes Fourthly the actes of that pretended councel are contrary to themselues For in the latter ende they say prima sedes non iudicabitur a quoquam and yet a little before it is said that the bishoppes did condemne Marcellinus damnauerunt cum say they extra ciuitatem Finally the procéeding in Mâ—rcellinus his sacrificing to Idoles and in his triall by 72. witnesses is most ridiculous and no way to be iustified by authenticall records falsification 10 Likewise seeme the actes of the councell of Neocaesarea and Ancyra to be counterfeit For in times of persecution it was not like that many biâ—hops could assemble or had any care of commaund and superioritie or any credit to make lawes concerning gouernment Besides that histories authentical make no mention of law-making councels before the generall councell of Nice Finally the actes are so simple and so euill agrée with those times in which they are said to passe that we must either haue authenticall proofe for them or els must haue leaue to beléeue them to be forged falsification 11 The actes of the councell of Rome vnder Siluester doe so plainly appeare to be forged that I doe wonder that our aduersaries are not much ashamed of them The number of bishops is said to be greater then in the councell of Nice The names of them are méere One is called Squiro another Cleopatris another Vultibus and the rest also seeme names of coniuration barbarous and One is called Simplex another Exitiosus the 3. speâ— in deo the 4. quod vult deus Gréeke bishops comming to that councell commonly haue latine names The fable of cleansing of Constantine from his leprosie is there reported 57. bishops of I would gladly know where this is Rinocoruris are said to be present yet did they not subscribe The councell was said to be assembled by the aduise of Constantine or of his mother they séeme not to know whether The actes are most disagréeing from those times and some of them very ridiculous as for example that Nonnes should not professe virginitie vntill the age of 72. yeares when such profession is néedlesse Finally the words are so barbarous that they sauor of gothicall and lombardicall monkerie and the actes so beneficiall to the sea of Rome that euery man may sée that later Popes vnder the title of this councell meant to couer their owne ambitious decrées and humors falsification 12 Most shamefully also haue the agentes of the Romish church corrupted the actes of the councell of Nice Ruffin and all authenticall writers mention no more but onely 20. canons C. viginri dist 16. Pope Stephen also confesseth that there are but only 20. canons receiued of the Romish church viginti tantum capitula Nicenae synodi in sancta Romana ecclesia habentur saith he C. septuaginta dist 16. Summa concil apud Horatium Cardon excus anno 1601. But Gratian vnder colour of an Epistle of Athanasius affirmeth that there are seuenty canons made in that councell and now of late one Alphonsus of Pisa a Iebusite hath set out 80. canons of that councell translated as he saith out of Arabicke He might haue done well to haue said translated out of the language of China for then rather would diuers haue beléeued them then gone to China to search or examine the truth of Alphonsus his report falsification 13 In the sixt councel of Carthage Sozimus bishop of Rome was manifestly
by solemne decretals although we doubt not but to make the vanitie of them appeare partly in this discourse but farre more at large hereafter finally the same admitteth most lying legends and now and then permitteth them to be read publikely in the church as for example the legends of Catherine Clement Gregory called also Thaumaturgus Peter Martyr a dominican S. Catharine of Siena S. Christopher and diuers others in the legend of S. Catherine y In breuiaer Ro. in festâ— Catharinae they write that she was a maiden of Alexandria and so well learned that at the age of eighteene yeeres she passed the most learned and in dispute ouercame fiftie Philosophers and that also she conuerted Faustina the empresse and Porphyrius a captaine of the emperors to the faith they say also that she broke the tormenting wheele with her praiers that after her death her body was buried in mount Sinah by angels in the feast of S. Clement in the Romish breuiary we read that Clement Peters successor was by Traian sent into the wildernesse of z Let Parsons tell vs where this is Cersona and that there he saw a lambe make a well to sally out of the top of the mountaine and that he being cast into the sea with a millstone about his necke the sea fled three miles from the shore and that in the very same place a little chappell was found in the sea where his body was bestowed On the festiuall day of Gregory of Neocesaria the church of Rome a In breuiar Rom. appointeth his legend to be read where it is said that he caused the riuer of Lycus to keepe within the chanell by planting his staffe on the banke and that his staffe grew presently into a great tree in the rituall books of Sarum we read that Gregory the first deliuered Traians soule out of hell which if it were true why is it now crossed out of the new bookes if false how hapeneth it that the church of Rome so long beléeued that tale b I'n breuiar Rom. in fest Petr. Mart. Peter Martyr one of Dominickes order as they write I thinke beléeue did keepe his virginity both in body and minde and in that sort that he neuer felt himselfe defiled with any mortall sinne they tell vs also that he did fast so long that he could scarce open his mouth to eat They tell vs further many wonders of Saint Nicolas Valerian and Tiburtius Lucia Christopher and other saints in the c Historia Louâ—bard del volto santo italic legend of Ieames of the colepit for else I cannot tell how to English Iacobus de Voragne we read that a certaine picture of our sauiour did lift vp his foot and cast off his slipper to a certaine pilgrime that deuoutly stood before it and would haue offred somewhat having nothing to offer Of Saint Catherine of Siena they say that she was betrothed to our sauiour Christ all which points are very incredible and not to be found in any authenticall writing If then the church of Rome publish and teach these fables and lies then is she no mistresse of trueth but of lies if Robert Parsons will say they are no lies I would pray him to declare vs the trueth out of authenticall histories argument 13 The faith of Gods true church cannot be built vpon any vncertainty or vntrueth for faith is an argument certaine or an euidence of things not seene est fides saith the d Hebr. 11. apostle sperandarum rerum substantia argumentum non apparentium and it is built on Christ Iesus that is trueth and on a rocke that is unmouable neither neede we long profes for this point for the aduersaries themselues confesse this to be true Nihil saith Thomas Aquinas cadere potest sub fide nisi inquantum stat sub veritate prima sub qua nullum falsum stare potest and afterward he saith quod fidei non potest subesse aliquod falsum if then the faith of the church of Rome be grounded on falshood then is it no true faith and if that churches faith be no faith then is not that church the true church but that the faith of the church of Rome is built vpon diuers false positions it may easily be proued for first the same beleeueth that the traditions of the church of Rome are either descended from Christ or the apostles for the most part and namely such as concerne the canon and ceremonies of the masse fastes praiexs for the dead praiers to saints and such like secondly it beleeueth all the determinations of popes concerning faith and manners to be true and infallible as for example that it is necessary for euery christian to be subiect to the Pope that he hath power to depose kings to giue power to cutthrotes to kill kings to dispense with the vncle to marry his neece with the brother to marry his brothers wife and such like thirdly that church beléeueth what is contained in the breuiary and missale as for example the stories or rather legends of Saint Christopher Saint George Saint Catherine and such like finally the same must beléeue whatsoeuer the Pope shall determine to be de fide But among such traditions determinations and legendes there are diuers both false and ridiculous fables neither can it be denied but that the Pope hath determined and may also determine falsely and contrary to the faith and this is shewed in my bookes de Pontifice Rom. at large e Lib. 4. de pontif Rom. and cannot be denied unlesse Robert Parsons can prooue vnto vs that all the Popes decretales concerning matters of faith and maners and all the traditions of that church and all legendes are true which to him will be a matter of some difficulty argument 14 The church of Christ is bounded within the limits of the holy canonicall scriptures habet vrbes legis prophetarum euangelii saith Saint f In Mich. lib. 1. c. 1. Hierome and againe non est egressa de finibus suis id est de scripturis sanctis he g Ibidem c. 7. saith also that it is the property of heretickes to flie to mens commandements and the leauen of the pharisees S. h Lib. 19. de ciuit Dei c. 18. Augustine also concureth with him and saith that the city of God beleeueth the holy scriptures that are called canonicall but of other reports he saith she doubteth but the church of Rome will not be bounded within the limites of holy scriptures neither will she acknowledge the canonicall scriptures to be a perfect rule of faith the same also from scriptures flieth to vnwritten traditions and is much soured with the leauen of the pharisées and mixture of Popish and Iewish ceremonies deuised and established by men finally the same doth rather or at the least as soone beleeue the determination of the Pope as the letter of holy scriptures for in the Pope Stapleton placeth the chiefe authority of the church
1.7 out of whose cup the nations of the earth haue drunken so many abominations and that the pope should be the louer and spouse of this adulterous and vnchaste congregation argument 26 The true church of Christ is not necessarily tied to the obedience of the church of Rome nor neuer was subiect to his decretaline lawes quae sursum est Hierusalem saith the q Galat. 4. apostle libera est quae est mater nostra so likewise are her children for it is a rule of law if the mother be frée so likewise are her children but the church of Rome is necessarily tied to the obedience of the pope r C. Vnam sanctam extr de maiorit obed Boniface the 8. determineth that it is a point necessary vnto saluation to be subiect to the pope and Å¿ Lib. de eccles milit c. 2. Bellarmine doth exclude all out of the church of Rome that liue not vnder the subiection of the pope finally it is the common opinion of all papists that such as acknowledge not the popes authority are t Ibidem c. 5. schismatikes is it not then manifest that those that liue vnder the slauery of Antichrist are not the true church argument 27 The church of Christ hath but one iudge and lawgiuer that is able to saue and destroy soules vnus est legislator index saith saint u Iacob 4. Iames qui potest perdere liberare but the church of Rome doth acknowledge the pope for a supreme iudge and lawgiuer and hold that his lawes are of power to binde the conscience as Bellarmine teacheth his disciples lib. 4. de pontif Rom. c. 16. and that is the common opinion of all casuistes and the ground-worke of those that worke on mens consciences can this then be the true church that liueth in such bondage argument 28 The true church neuer commanded christians to make publike confession of their sinnes to the virgin Mary to the archangell Michaell to saint Iohn Baptist or to the holy apoples Peter and Paul and to all the saints of heauen the confessions of saint Augustine are extant and to be séene so likewise are there diuers confessions to be found both in the writings of the fathers and publike liturgies and yet can we not finde any of this nature nay in the forme of the masse prescribed by x Ordo Rom. cap. de forma celebrat missae an ancient order of the Romish church we do not finde that forme of confession that is now vsed neither can Robert Parsons or Bellarmine or any of that faction shew that any christian was wont to say confiteor deo omnipotenti beaâ—ae Mariae semper virgini beato Michaeli archangelo beato Ioanni Baptistae sanctis apostolis Petro Paulo omnibus sanctis do they not therefore that vse this forme in al their masses shew that they are not the true church that ioine angels and saints with God and séeme to confesse that they know our sinnes and that they are our iudges and haue power to pardon our offences argument 29 Christs true church reteineth no sacraments but such as Christ first instituted and are declared in the apostles writings and that may be prooued by Iustines 2. apology directed to Antoninus by Dionysius supposed to be the Ariopagite and all ancient formes of liturgies for we doe not reade in any of them of more sacraments than two but the popish congregation hath made euangelicall sacraments of matrimony order and penance of which the first two were instituted in the olde testament and the third is an act alwaies necessarie for obteining of remission of sinnes but neuer accounted a sacrament as wanting a sacramentall signe and also â—ormall institution they haue also made sacraments of confirmation and extreme vnction and giuen them both signes forms which notwithstanding were neuer knowen in ancient time are they therefore not likely to prooue a new church that haue instituted diuers new sacraments argument 30 The ancient and true church of Christ neuer beléeued that matrimony and order conteined grace in that sort which the papists teach neither did they beléeue to obteine iustification through confirmation and extreme vnction but the popes church beléeueth that these sacraments doe conferre grace ex opere operato and that héerein they differ from the sacraments of the old law for that the new sacraments doe worke iustification and not the old the first is apparent by Bellarmines discourse de sacrament lib. 2. c. 3. sequent the second by his dispute lib. 2. de sacrament c. 12. sequent neither will any papist deny this let them then shew how men may be iustified by greasing and crossing in extreme vnction and confirmation or else they will appeare to be strangers to Christes church argument 31 The ancient catholike church did y Can. apost 10. concil antioch c. 2. excommunicate such as coÌ„ming to church departed before they receiued the communion qui non perseuerauerint in oratione vsque dum missa peragitur say the canons necsanctam communionem percipiunt velut inquietudines ecclesiae mouentes conuenit coÌ„munione priuari the Romanistes themselues also C. peracta dist 2. de consecrat doe confesse that this was the ancient practise of the church peracta consecratione saith Anacletus omnes communicent qui noluerint ecclesiasticis carere liminibus sic enim apostoli statuerunt sancta Romana tenet ecclesia the same is also confirmed by the testimony of Iustine Martyr apolog 2. of Dionysius de eccles hierarch and other ancient fathers but the church of Rome now doth take them for good cacolickes that will come to masse and looke on She doth not certes excommunicate any for not receiuing the communion doth it not then appeare that the Romish church is not the church of Christ argument 32 The church of Christ did neither vse nor thinke it lawfull to reserue the eucharist in pixes ouer euery altar nor to cary the same about with procession nor to light candles before the pixe nor to bury together with dead bodies either the sacrament of Christes body or the chalice our sauiour Christ z Matth. 26. Luc. 22. 1. Cor. 11. said accipite comedite bibite that is take eate drinke and so forth and the apostles and first christians did receiue and not kéepe the sacrament in pixes but the church of Rome doth quite contrary argument 33 The true church neuer prohibited those that receiued the sacrament of Christes body to receiue the cuppe also neither did good catholickes abstaine from the cuppe hauing rerceiued the sacrament of Christes body a Serm. 4. de quadrages Leo saith they were Manicheyes that receiuing the sacraments tooke the body of Christ but in no wise would drinke the blood of our redemtion and this act he affirmeth to be sacrilegious Gelasius also saith that it is plaine sacrilege to diuide one and the same mystery and receiuing a portion of the sacred
body to absteine from the cup of the sacred blood but the church of Rome doth expresly forbid all communicants beside the priest to receiue the cuppe and taketh this to be good religion The papists also are well content to be depriued of the cup of the new testament and thinke not the sacrament so mangled to be imperfect argument 34 The true catholike church neuer taught nor thought so basely of the most holy body of our Lord and Sauiour Christ Iesus as that a mouse a hogge or dogge or other creature eating the consecrated host did also eat the Lords body presse it with téeth and swallow it downe into the belly nor did the same imagine that the Lords body might be throwen in the mire and troden vnder féet and throwne into places vncleane and too homely to be named but the synagogue of Rome beléeueth that brute beastes may eat Christes bodie If a dogge or hogge saith b P. 4 q 45. Alexander Hales should eat a consecrated hoste I see no cause but the Lords body should go therewithall into that dogges or hogges belly some haue said as it is in the third part of Thomas Aquinas his summe of diuinity that as soone as the sacrament is taken of a mouse or a dogge straightway the body and blood of Christ cease to be there c. but that is derogatorie to the trueth of this sacrament it is also the common opinion of all papisticall doctors that the body and blood of Christ so long continue in the sacrament as the formes of bread and wine continue vncorrupt and that they goe into all places together vnlesse therefore Robert Parsons or some other doe helpe héere and shew that the true church of Christ did beléeue and teach as before is declared both he and his consorts must néeds confesse that the Romish church is not the true church argument 35 The ancient catholike church had but one sacrifice one altar one priest after the order of Melchisedech the priest after the order of Melchisedech was Christ Iesus he was also that sacrifice the altar was his crosse tu es sacerdos in aeternum saith God by his c Psal 109. Hebr. 5. prophet secundum ordinem Melchisedech he because he remaineth for euer hath an eternall priesthood as the apostle saith Hebr. 7. but the papists erect altars of stone whereupon they say they offer their sacrifices they beléeue also that their priests offer vp sacrifices and that they are according to the order of Melchisedech as if they had neither father nor mother nor certeine genealogy and were holy and impolluted doe they not then declare that they haue erected a new congregation that is diuers from the church of Christ neither is it materiall that the fathers doe call the Lords supper or eucharist a sacrifice for they doe not so call it for other cause but for that it is a memoriall of Christs sacrifice on the crosse Christ saith d Dedemonstrat Euangelic lib. 1. c. 10. Eusebius offred a most excellent sacrifice for vs all and gaue vs a memoriall or sacrament thereof in stead of a sacrifice Chrysostome writing vpon the epistle to the Hebrewes teacheth vs that our sacrifice is but a samplar or memoriall of Christs sacrifice and this Peter Lombard frankly confesseth that which is offered and consecrated by the priest is called a sacrifice and oblation saith e Sentent 4. dist 12. he because it is a memoriall and representation of the true sacrifice and holy oblation made on the altar of the crosse argument 36 The true church of Christ neuer erected more altars then one in one church nor did the same distribute the sacrament in diuers angles in one and the same church aliud altare constitu◠saith f Epist 25. pleb vniuersae Cyprian aut sacerdotium nouum fieri praeter vnum altare vnum sacerdotium non potest likewise saith g Epist ad Philadelph Ignatius quod vnus sit panis pro omnibus confractus vnus calix totius ecclesiae but the papistes haue alters in euery corner of their churches and there diuers priests sing or say diuers masses and offer sacrifices there also they consecrate and diuide the sacrament making a diuision no lesse in their congregations then in their altars chalices and sacrifices argument 37 The true church did neuer agree for trentales of masses nor for aniuersary memorialles nor sell the sacrament of Christes body but the Romish priests take mony for trentales of masses and without hire they will not make aniuersary commemorations they sticke not also to sell Christs body or at least their masses for mony deteriores sunt Iuda saith h Onus ecclesiae c. 23. one speaking of Romish priests alledging the authority of saint Brigit qui pro solis denariis me vendidit illi autem pro omni mercimonio argument 38 Our sauiour Christ and his apostles taught the church that the sacrament of his body and blood was to be receiued and eaten and drunken of which we collect that it was auaileable onely for the quicke that could receiue eat and drinke and not for the dead that could doe none of these things neither did Christs church beléeue that the Lords supper was satisfactory for paines in purgatory or good against lightning and thunder or such calamities but the Romish church doth hold that their eucharistical sacrifice is propitiatory for the dead as well as the quicke that the same is expiatory and doth worke diuers other woondrous effects hoc sacrificium saith i De valore missae parad 12. Guernerus est expiatiuum debitae poenae tam hic quam in futuro exoluendae k ibidem parad 9. he sheweth also that the same worketh miraculous effects against thunder danger of enemies and other calamities and that he that frequenteth the masse shall be directed in all things which new doctrine vnlesse Robert Parsons can prooue that it hath béene taught in the ancient church of Christ will greatly endanger the state of the Romish church argument 39 In the true church of Christ no priest euer tooke to himselfe so great presumption as to become a mediator to God for Christ Iesus for he is a mediator betwixt God and man and méere blasphemy it is for a mortall man to challenge to himselfe to be a mediator betwixt God the father and his sonne but in the Romish church the priest becommeth a mediator and intercessor for Christ for speaking of the body and blood of our Sauior he saith l In canone missae supra quae propitio acsereno vultu respicere digneris accepta habere sicut accepta habere dignatus es munera pueri tui iusti Abel sacrificium patriarchae nostri Abrahae Vpon which saith he vouchsafe to looke with a fauourable and pleasant countenance and to accept them as thou vouchsafest to accept the gifts of Abel and the sacrifice of our patriarch Abraham and afterward iube haec perferri
of late time haue not any that deserue to be entituled either bishops or priests where least any fond cauiller should mistake me as a certeine n A detection of vntrueths and falsifications disciple of antichrist hath done of late I doe giue them to vnderstand that my meaning is not to deny them to be the church that haue ministers or bishops faulty for life or defectiue in the execution of their office but onely those that haue bishops and priests without lawfull ordination and that doe not at all execute the office and function of a pastor or bishop and because the synagogue of Rome hath onely such priests and bishops as want lawfull ordination and vtterly cease to execute pastorall functions I saie that the same cannot be the true church of Christ I say then that Romish priests haue no lawfull ordination because they are ordeined first by heretikes by excommunicate and simoniacall persons which the canons doe prohibit to lay hands on any and disallow such as are ordeined by them that the popes of Rome and bishops ordeined by them are simonicall persons it appeareth by the practises of the conclaue in election of popes by the compacts made betwixt the pope and such as he ordeineth by the testimony of the conscience of papal creatures and publike writings o Lib. de schism Theodorick a Niem testifieth against Boniface the 9. and others and saith that Boniface sold the same benefice to diuers and when he lay a dying bought and sold and said he should doe well if he had money Vllerstone in his petitions crieth out of the simony of his time that was a cause also of the complaint of the Germaines in their grieuances venalia nobis saith Mantuan Templa sacerdotes altaria sacra coronae Ignis thura preces coelum est venale deúsque that they are heretikes it shall be prooued by the seuerall heresies old and new which the church of Rome holdeth Secondly they are not ordeined lawfully because they are not ordeined to teach and administer the sacraments but to offer sacrifices for the quicke and dead as appeareth by their p Machab. in lib. de missis episcop pro ordinib formularies of ordring priests q Lib. de sacra ord c. 9. Bellarmine likewise confesseth that this is the due forme of ordring priests respondeo saith he sacerdotes ordinari cum illis dicitur accipe potestatem sacrificium offerendi this ordination I prooue to be vnlawfull first because it conteineth no commission for the principall point of apostolicall or priestly function and next because it giueth them an office of sacrificing for quicke and dead which is more then belongeth to their charge or was executed by the apostles or ancient bishops of the church Thirdly they are ordeined by bishops that haue themselues no due ordination being sent abroad by antichrist rather to suppresse the trueth then to teach the trueth now euery man well vnderstandeth that no man can giue orders but such as haue receiued orders Finally they are most of them vncapable of ministeriall function and can neither teach nor administer the sacraments duly and if they were able yet doe they not teach Gods people but rather by their masses and confessions draw them to superstition and disloialty That the Romish church hath no true bishops it is to be proued both by the same and other reasons first no heretikes haue power to ordeine others but the pope is an heretike ergo the first the aduersaries will not deny the second we shall prooue by diuers arguments in his proper place secondly we haue declared and the world knoweth that the popes of Rome are simoniacall persons of which it also followeth that they haue no power to ordeine pastors thirdly Antichrist hath no power to ordeine pastors in Christes church but that the pope is Antichrist and the head of Antichrists kingdome I haue declared in my fift booke De pontifice Rom. fourthly he that is no bishop can not ordeine bishops but I haue declared that the pope is no bishop and it is euident for that r 1. Tim. 3. episcopatus is opus but the pope doth not the office of a bishop either in teaching or administring the sacraments further bishops as Cyprian diuersly declareth are the successours of the apostles but the Pope succéedeth Caesar in the gouernment of Rome rather than Peter and Paul in gouerning the church and other Romish bishops they rather kill Christes shéepe and massacre his lambs than feed them finally Romish bishops albeit they are after a sort sent to teach and administer sacraments yet most of them are vncapable of that charge and all leaue the office of teaching to a packe of loud mouthed monks and babling friers thinking that too base an office for their great and high estate But had Romish priests and bishops any mission or ordination yet is the same very defectiue and diuers from the graue forme practised in the ancient church for neither is such regard had of the capacity and ability of the persons chosen to this function but that often times boies and infamous persons are called to this charge neither are the solemnities prescribed in the canons obserued nor doe either the priests or bishops teach true doctrine and sincerely administer the sacraments nor doe they finally attend that office and execute that worke whereto they are called If therfore the Romish priests and bishops haue no due ordination or calling then are not the papists the true church if their ordination be imperfect and faultie then such is the popish church as their popish ordination of ministers is that is faulty defectiue and imperfect argument 61 The true church of Christ can not adhere to Antichrist our sauior Christ speaking of his shéepe ſ Iohn 10. saith they will not follow a stranger but will flie from him neither doth Antichrist seduce any bur such as perish as the apostle teacheth vs 2. Thess 2. but the Romish church adhereth to the pope which is declared manifestly to be Antichrist both by his doctrine by his maners by the forme circumstances of his reigne and diuers arguments which because I would not draw out this discourse into length I would desire the learned to reade in my fift booke De pontifice Rom. and our aduersaries to answere if they holde contrary Robert Parsons should also doe well to answere such arguments as I vsed in my answere to his Wardword to proue the pope to be Antichrist argument 62 As the true church of Christ was figured by the holy city of Ierusalem so the malignant church of Antichrist is figured and represented partly by Babylon Apocalyps 18. and partly by the purple whore Apocalyp 17. that rideth on a beast with seuen heads and had a cup of gold in her hand ful of all abominations and spirituall carnall filthinesse If then the state of Rome and the Romish church be represented by this purple harlot and by Babylon
body and this is my blood gaue a sacrament of his bodie and blood and not that body that sat at the table nor the blood that was in the veines of his body l Lib. 4. contr Marcion Tertullian saith that Christ made the bread which was deliuered to his disciples his body by saying this is my body that is the figure of my body and likewise saint m Contra Adimantum c. 12. Augustine affirmeth that Christ doubted not to say this is my body when he gaue a signe of his bodie and that this is the catholike faith concerning this sacrament I haue at large declared in a treatise of the reall presence of late published against Bellarmine which Robert Parsons may doe well to take notice of argument 50 They anathematise all those that shall affirme that the substance of bread and wine remaineth in the sacrament after consecration n Concil Trid. sess 13. and that shall dare to deny transubstantiation which curse lighteth not on vs onely but vpon the apostle saint Paule who after the words of consecration speaking of the sacrament saieth let a man examine himselfe and so eat of this bread and drinke of this cup. it falleth also vpon all true catholikes that according to our Sauiours wordes shall call the cup being consecrate genimen vitis o Aduers Iudaeos Tertullian saith that Christ called bread his body Saint Hierome in a certeine epistle to Hedibia saith that the bread which the Lord brake and gaue to his disciples is the Lords body this is also saint Augustines iudgement c. qui manducant de consectat dist 2. and Theodorets in his first dialogue and diuers others that affirme that the pronoune Hoc in these words hoc est corpus meum doth demonstrate the bread finally vnlesse the papists grant that the bread remaineth in the sacrament after consecration they must néedes grant that Christ hath a body impalpable inuisible and that may be in all altars at once and yet filleth no place and such a body as neuer man had before nor euer shall haue héereafter argument 51 p Sess 13. concil Trid. c. 5. They anathematise those that shall affirme that the principal fruite of the eucharist is remission of sinnes which falleth vpon all catholikes that shall beléeue these words of q Matth. 26. Christ this is my blood of the new testament which is shed for many for remission of sinnes argument 52 They do also bitterly curse all such as shall say that Christs body in the sacrament is not to be worshipped r Concil Trid. sess 13. c. 6. with diuine honour or that shall condemne the feast of corpus Christi or the popish fashion in carying about the sacrament and yet neuer true catholike did so worship or cary about the sacrament as papists doe our Sauiour said take eat and not fall downe and worship or cary about this sacrament or put it in a pixe the disciples they did also as our Sauiour Christ commanded and the ancient church as appeareth by all the ancient liturgies did communicate and not worship the sacrament as their Lord and God according to the stile of the Romanists argument 53 ſ Ibid. c. 8. They doe anathematize all them that hold that Christ is receiued in the sacrament spiritually and not otherwise which toucheth saint Augustine and all catholikes he t Tract 25. in Ioan. saith vt quid paras dentem the rest say that Christs flesh is meat of the soule and not of the body cibus mentis non ventris argument 54 They do also u Sess 22. anathematise such as deny the body blood of Christ to be really and properly offered vp in the masse for an externall and propitiatory sacrifice for quicke and dead and say that the eucharist is a memoriall of Christes sacrifice on the crosse but the apostle Heb. 7. 10. teacheth vs that Christ his sacrifice was to be offered vp but once and that he left no successours behinde him to offer this sacrifice * De demonstr euangel lib. 1. Eusebius also saith that our sacrifice is the memoriall of Christ his sacrifice and this also Chrysostome vpon the epistle to the Hebrewes cléerely demonstrateth argument 55 They do offer sacrifice for the dead and in honor of the virgine Mary and of saints likewise do they offer Christs body as they say for faire weather for peace and what they please but this shall not Robert Parsons be euer able to shew to haue béene practised by catholikes nay of such deuices there is not any signe or suspicion in ancient liturgies but of the contrary rather argument 56 Ancient catholikes resorting to church y Can. apost 9. 10. departed not before they receiued the communion but now the priest eateth and drinketh all and sendeth away Gods people emptie argument 57 Christ instituted the sacrament of the Lords supper in both kinds and so Christians receiued it in ancient time as the doctors assembled at Constance confesse and yet they decrée that beside the priest that doth minister all the rest shall content themselues with one kinde argument 58 Catholikes do not beléeue that priests administring the sacrament worke woonders but the papists beléeue that they worke diuers miracles making one body to be in many places and accidents to subsist without subiect and an humane body to be in a place without filling the place of a body argument 59 The z Hebr. 5. 7. apostle telleth vs that Christ onely is a priest according to the order of Melchisedech and this all catholikes beléeue but papists beléeue that euery greasie and polshorne priest is a priest after the order of Melchisedech yea although as they suppose he offereth neither bread nor wine as did Melchisedech argument 60 Christ taught vs to pray to the father in his name and so did all true catholikes in ancient time but now papists pray to Christ in the name of our Lady and of saints as if we were not to approch to our Mediatour without the mediation of others to the virgine Mary they pray thus a In breuiar Aue maris stella Dei mater alma atque semper virgo foelix coeli porta solue vincla reis profer lumen caecis in the Romish breuiary they call her dulcem amicam Dei in the missal of Sarum per te mater say they aboleri filiorum flagitamus crimina nósque omnes introduci in sempiterna paradisi gaudia as if the holy virgine had power to remit sinnes and were the gate by which we enter into heauen argument 61 Catholikes neuer vsed to bow themselues before stocks or stones or to pray before them are they then catholiks which like to the b Hierem. 2. idolatrous Iewes say to a stocke thou art my father and to a stone thou hast begotten me which set light before those that can not sée and crie before those that can not heare and say c
owne sinnes much lesse for the sinnes of others n Bellar. lib. 1. de indulgent papists beléeue that a mans sufferings may be so great as they may serue for his own and other mens sinnes and are laid vp in a treasury whereof the pope hath the dispensation argument 74 Catholicks neuer beleeued that there are 7. orders and euery one of these a sacrament and yet all but one sacrament for that is as much as if a man should deny one and one to make two yet papists beléeue this o Sess 23. concil Trid. and accurse them that shall say contrary argument 75 Catholikes doe not beléeue that Christ ordeined seuen orders in the church or that exorcistes doore-kéepers and subdeacons were instituted by him or that they are a holy sacrament the papists notwithstanding doe hold contrary or at the least the contrary may be gathered out of their doctrine argument 76 Catholikes doe not deny but that second mariages are as well to be blessed as first mariages why then doe papists obserue and teach the contrary if they will be accounted catholikes argument 77 Catholikes doe not beléeue that by almes and fasting they are either iustified or able to satisfie for their sinnes but papistes as appeareth by Bellarmines disputes holde contrarie argument 78 Catholikes did neuer tie themselues to beléeue whatsoeuer the church of Rome or the pope determined for not onely the Asian churches dissented from Victor and the African churches from Sozimus but long since all haue left the popes that would not be oppressed by them Saint p Lib. de sacrament Ambrose sheweth that he was not bound to follow the church of Romes direction in all ceremonies but papists are tied to Peters chaire as they séeme to confesse by Pius 4. his constitution are bound to beleeue all things conteined in the Creed which the church of Rome vseth seruilly also they submit themselues for the most part to the decrées of the counsell of Trent argument 79 Catholikes doe not condemne all for heretikes that either teach or thinke otherwise of the sacrament of the altar or of confession of sinnes or other Romish sacraments then the church of Rome for concerning the Lords supper I haue q Lib. de missa papist cont Bellar. shewed that al antiquity is against the Romanistes and the rest shall be prooued as occasion serueth but papists condemne all that dissent from the church of Rome in the points aboue mentioned argument 80 Catholiks beléeue the catholike church but the papists only beléeue the catholike Romane church that is so much of the Catholike church as agréeth with the Romanists for so the Iebusites of Bordeaux in their confession doe signifie and the same is prooued by Bristowes 12. motiue the 5. epistle of cardinall Cusanus to the Bohemians and Sanders in his fift booke of his visible monarchy r Lib. 2 de eccles milit Bellarmine also admitteth none to be of the church but such as are subiect to the pope and that is Boniface the eight his determination c. vnam sanctam extr de maior obedientia argument 81 Catholikes are the shéepe of Christ and therefore kill none especially none of Christs shéepe but papists like woolues murder all that like not of the popes gouernment and doctrine argument 82 Catholikes are a society of saints and true beléeuers as S. Augustine sheweth lib. de ver relig c. 6. 7. but to be a true member of the popish church neither faith nor holinesse nor inward vertue is required as saith Bellarmine lib. de eccles milit c. 2. but onely an outward profession and obedience argument 83 Catholikes neuer beléeued that the pope of Rome was by Christ made his vicar generall or the spouse or the monarke or head of the church ſ De pontif Rom. lib. 2. c. 31. Bellarmine albeit he searcheth all corners yet cannot finde that any catholike writer had any such conceit is it not then apparent that the pope is a plaine intruder into ecclesiasticall gouernment and that the papists holding with him haue forsaken the catholike doctrine of the church argument 84 In ancient time the bishops of Rome were subiect to councels and at their entrance into their bishopricks professed and acknowledged their canons as appeareth by the chapters sancta Romana ecclesia and sicut sancti dist 15. but now papists will haue them to be aboue councels argument 85 In times past the bishops of Rome were subiect to emperors as appeareth by the lawes of Iustinian and diuers other emperors before him which are to be séene in the code vnder the titles de summa trinit fid cath de episc audient authent de ordinat episcop but now contrary to the old forme of gouernment of the church papists exclude the emperour and giue all authority to the pope t Sic omne dist 19. Agatho determines that all the decrees of the apostolike see are to be receiued as if they had beene established by the voice of Peter argument 86 Saint Cyprian teacheth that the apostles had all equall power and that is prooued for that they had like calling and u Luk. 9. Matth. 28. Iohn 20. like commission and for that the church was equally founded vpon them all but papists beleeue that Peter was head and monarke of the church x Summa de ecclesia and that the rest of the apostles were to him as the cardinals are to the pope for so Turrecremata a cardinall séemeth to holde argument 87 Among catholiks Christian emperors were alwaies wont to assemble generall councels as appeareth by the first foure generall councels of Nice Constantinople Ephesus the 1. Chalcedon and diuers others and that the cardinall of Cusa and Anastasius the popes principall agent in his library confesse ex superioribus habetur saith y De Concord Cath. li. 3. c. 13. Cusanus imperatores sanctos congregationes synodales vniuersalium conciliorum semper fecisse ita ego perlustrans gesta omnium vniuersalium conciliorum vsque ad octauum inclusiuè Basilij tempore celebratum verum esse reperi z Ibid. Anastasius also affirmeth vniuersales synodos de omni terra imperatores colligere solitos fuisse but to the papists this catholike forme of assembling councels is much displeasing argument 88 Our Sauiour Christ committed the gouernment of the church to his apostles and a Ephes 4. ascending vp on hie gaue some apostles some prophets some euangelists some pastors and teachers and these he thought to be sufficient for the gouernment and building vp of the church and gathering together the saints and worke of the ministery and he is no catholike that thinketh contrary the hierarchy therefore of the church of Rome where we sée a triple crowned pope a multitude of carnall cardinals a heard of fat abbots and generals of orders of friers and whole swarmes of monkes and friers is not catholike these friers a certeine popish b
reproued for their diligence in making proselytes and drawing nouices to like of their sect circuitis mare aridam saith our f Matth. 23. sauiour vt faciatis vnum proselytum cum factus fuerit facitis illum filium gehennae duplo plus qùam vos estis the pharises also stood much vpon externall ceremonies but setretly they deuoured widowes houses Furthermore they are noted for that they loued preheminence in meetings and destred to be called Rabbi affecting a strange kinde of singularity Dicebantur pharisaei saith g Haeres 16. ante Christum Epiphanius eo quod separati essent ab alijs propter spontaneam superfluam religionem apud ipsos receptam h Ibidem finally they are taxed for their vowes of continency for their sléeping on thorns and boords for their superstitious fashions in praying and for their allowing of fatum or destiny In all which points the papists séeme much to resemble this pharisaicall sect for first by their traditions they frustrate the law of God God he forbiddeth vs to make grauen images to worship them but they say the making of images and the worshipping of them is a tradition descended from the apostles and is very profitable Saint Paul he teacheth vs obedience to princes but papists say this holdeth no longer then during the popes pleasure or at the least vntill such times as he shall excomunicate them for then they say it is lawfull to cutte their throtes and so de facto they doe it if they can as appeareth by many precedents Our sauiour Christ in the institution of the Lords supper commanded his desciples to take and eat and deliuering the cuppe said drinke ye all of this yet by their traditions the papists haue frustrated Christ his institution for in lieu of taking and eating they content themselues with gaping and fasting and in the end they put vp the sacrament into a boxe worship it and where Christ said drinke yet all of this their tradition is drinke not all of this nor looke for the cuppe secondly the Iebusites friers and priests trauell land and sea to reconcile men to the pope and to make of good subiects obstinate recusants and proselyts to the sinagogue of Rome and when they haue inuegled simple people they make them as vnnaturall and disloyall traitors as themselues thirdly no sect euer stood more vpon externall ceremonies then the papists whose whole religion standeth in ceremonies fourthly the Iebusits haue deuoured many widowes houses and haue empouerished many orphanes intercepting by singular fraud that which was due vnto them as Arnold in his pleading and the secular priests in their discourses doe particularly charge them fiftly the priests and friers looke for great preheminence and desire to be saluted by the name of fathers begetting children to the pope and bastards to their hostes as the Iesuits catechisme saith sixtly these friers pretend that they are in the state of perfection and condemne other christians as carnall and secular They doe also weare hairecloth somtimes and lash themselues with whips and in the maner of their superfluous religion they are very singular finally both they and the i Th. Aqu. 1. p q. 116. art 2 3. 4. schoolemen doe in some sort allow fatum and subiect all second causes vnto it and is not this trow you pharisaisme argument 3 The scribes were reputed sectaries and hereticks for that they brought in a superfluous and sophisticall exposition of the law k Haeres 15. ante Christum Ephphanius doeth call it supersophisticam expositionem they were likewise condemned for their often washings and purifyings and for that they accounted themselues more holy then others why then should not the popish schoolemen and the frapling friers be likewise accounted scribes sectaries and hereticks séeing neuer any deuised more vaine and sophisticall expositions vpon the word of God nor more contrary to the meaning of the holy ghost then they Further doe not the l See the rubicks of the masse priests often wash themselues at masse and doe not all papists continuallie wash themselues and others with holy water thinking thereby to cleanse themselues from veniall sinnes and to m Missale Ro. in fine driue the diuell from them doe they not also purifie and hallow altars churches vestements and other vtensiles of their prophane priesthood finally who can account themselues more holy then those that will needs be intitled holy fathers and professe themselues to liue in a holy and perfect state of life argument 4 The n Epiphan in haeres 17. ante Christum Hemerobaptistes for their continuall washings and for that they imagined that they were thereby clensed from their sinnes are numbred among Iewish heretikes let it therefore be imagined whether the papists doe not resemble them both in their washings and opinions when they sprinkle themselues continually with holy water and imagine that thereby they are clensed from veniall sinnes yet as o Ibidem Epiphanius saith neither can drops nor riuers nor the whole ocean wash away sinnes argument 5 The p Epiphan haeres 13. ante Christum Dositheans were a sect of heretikes among the Iewes and so reputed for their affect at virginity and abstinence from the vse of mariage although they were maried they were also noted for their voluntary fastings and for that diuersly and voluntarily they afflicted their bodies what then are wée to thinke of papists that allow these voluntary whippings and lashings of their bodies and what may be thought of the Iebusites chambers of meditations papists also allow extraordinary fastings and thinke thereby to satisfie for sinne and to merit heauen some of them also account it great holinesse for maried couples to liue a sunder and to creepe into monasteries and such dennes of superstition and idolatry for which cause they deserue to créepe if not to runne into the catalogue of heretikes for the apostle doeth condemne those which vpon a superstitious conceit q Colos 2. spared not their bodies argument 6 Among the heretikes that first shewed themselues vpon the first plantation of Christian religion Simon Magus and his followers are commonly reputed the ringleaders of him we reade r Act. 8. that he thought it no sinne to buie the gifts of the holy Ghost and thereupon those that buie and sell orders benefices churches and masses and barter for spiritual things and account such chaffaire sailable are accounted Simonians and this simonie as ſ Petitiones R. Vllerston Vllerston who wrote about the time of of the councell of Constance affirmeth is haeresis practica but if men imagine it to be lawfull it is truly an heresie according to rules of speculation the papists in both these points are guiltie for nothing can be more infamous then the church of Rome for buying and selling of palles miters churches and such like chaffaire Venalia nobis saith t Lib. Calam. 3. Mantuan Templa sacerdotes altaria sacra
wiues Nay hee sayth in the same place that priestes and deacons haue wiues and keep children albeit against the outwarde rule of the church So it appeareth that this abstinence frō wiues was but an humane ordinance and not obserued in all places which is that which I say Hierome likewise saith that in certain churches they chose clerkes of bachilars widdowes Contra vigilant in princip or such as desisted to be husbands But the question is whether the church vniuersally had any such order And secōdly whether maried priests did promise or vow continency and thirdly whether they might not returne to their wiues in all which points Hierome faileth Owliglasse Nay Hierome saith that certaine bishops ordained none but maried priests seeing the lubricity of others Indeed I cōfesse he disliked it but the question betwixt Owlyglasse and me is concerning the practise of the Church The 2. Councell of Arles is sayd to be celebrated in Siluester and Constantines time But the acts of that supposed Councell describe a forme of the Church farre disagreeing from those times Besides that the copies of it differing much one from another as Surius testifieth do shew the acts not to be authentical But suppose they were yet nothing is contained in the 2. Canon of that Councell quoted by Owlyglasse but that no maried man shall be made priest nisi fuerit promissa conuersio Which if our aduersary do translate vnles he promise continencie from his wife as he doth then must he condemne mariage to be sinfull Which if he do then doth Owlyglasse teach doctrine of Diuels If conuersion signifie turning from wicked life the Canon maketh nothing agaynst me That the 199. Epistle to Ecdicia in the works of Saint Augustine was written by him wee are not bound to beleeue seeing many Epistles dayly foysted in among his that are clearely knowne to be misbegotten But were it his and did he write that Ecdicia her husband promising continencie were to perseuere in that purpose yet that proueth not that if they were not able to performe their vow that therefore they might not come togither For they liued in one house togither tooke no solemne vow Ei obsequi sayth the author of that Epistle in domestica conuersatione debuisti Beside that they had house and goods and the womā was reprehended for that she gaue them away which is contrary to the course of Monkery in our times Finally albeit this were the opiniō of one man is it not ridiculous to thinke that all the Church in externall matters was led and gouerned by one mans opinion To that place which I alledged out of the 19. of Math. hee answereth that the band of matrimony doth cōtinue stil after the vow of continency But if he speake of the vow of continencie after mariage solemnized and not consummate he doth shew himselfe to be ignorant what his own side doth hold For the Councell of Trent Ses 24. cap. 6. doth decree that such mariages by vowes of monasticall religion are quite dissolued The same also doth Bellar. lib. de Monach. 2. cap. 38. by arguments endeuour to proue If he deny that mariage consummate is dissolued by vowes yet Cassian collat 21. c. 10. and the last law Cod. de episc Cleric is against him Likewise seemeth Peter Lomb. to hold lib. 4 sent dist 31. § 2. Angelus in authent de episc cleric Baldus in authen◠sed hodie C. de adulter The same also albeit by the Canonists denied C. ex publico C. ex parte tua de conuersione coniugat Yet in effect by the Popish practise is granted For seeing the maried couples may no more cōpany togither nor liue togither nor yeeld mutuall offices of mariage loue one to another who doth not acknowledge that in effect the Pope doth breake the hands of mariage repugneth against his opiniō that writeth to Ec dicia for he would haue her to serue her husband in all things Inter August Epist 199. Sect. 4. That Masses and praiers for soules departed and speciall offices for the dead were neuer frequented by true Catholikes WHere I affirme that the Papists say Masses and praiers for soules departed for the dead haue appointed special offices that my aduersarie shal neuer be able to proue that such Masses praiers and offices haue bin frequented by true Catholikes there Owlyglas stormeth sheweth great impacience Belike he perceiueth that I touch his freehold wound him mortally For in the Masse the very soule of popery cōsisteth And rather wold the priests loose all the rest of their trinkets then Masses and Dirges which to Masse priests is prora puppis the foundation of all their hope Therfore he saith that this which I say is an vntruth in grain But if he were not a dizard in graine he would not so rashly haue aduentured vppon this point For the first part of my proposition he cannot deny vnlesse he will forsweare the Masse as he hath forsworne his liege soueraigne The second also cannot be denied vnlesse Rob. Parsons or he can proue the contrarie Let vs therefore see if he can proue that Masses and Dirges and set offices for soules departed haue beene frequented of true Catholikes Homil. 69. ad populum First he alledgeth the testimony of Chrysostome that saith that not without cause it was ordained by the Apostles that in the dreadful mysteries cōmemoration should be made of the dead knowing therby that much gaine and profit doth come vnto them Secōdly he alledgeth Epiph. and August that seem to say that Aerius was condemned for denying that sacrifices oblations were to be offred for the dead or that praiers were to bee made for them Thirdly he alledgeth Caluins confession that saith it was a receiued custom 1300. yeres agone to pray for the dead and reproueth S. August Monica for it Finally he calleth out my brother Willet for a witnesse against me in that he saith that diuers ancient writers inclined to maintain commend praier for the dead And yet all this commeth short of that which he would proue For first in all these proofes there is no mention of speciall offices for the dead Secondly there cannot any Masse bee shewed like vnto the Masses of Requiem aeternā Thirdly the Masses set out vnder Chrysostoms Basils other fathers names are of one sort onely Neither shall you find that beside the ordinary forme they had speciales Missas votiuas or Masses proper for the dead Fourthly the commemoration made of the dead in times past was at the first a recitall of the names of the dead without any praier added for remission of sinnes Fiftly in the Canon of the Masse in the old ordinall of Rome the praier for the dead is left out Sixtly Chrysost neuer beleeued Purgatory For in the 3. Hom. vpon the Epistle to the Philip he saith that iust men whether liuing or dead are with Christ He would also haue praiers made for
proued against them or that they did any thing more then the lawes of armes enforced them for their owne necessary defence The like slandrous Buls did Paul the third publish against Henry the 8. king of England and Pius Quintus and Gregory the 13. against her Maiesty Wherefore vnlesse Rob. Parsons and his consorts can iustifie these matters to be true it will appeare that the Romish religion is not onely maintained with lies but also grounded vpon a packe of lies For such as these are an infinite multitude of lies may be found in the Popes and the Churches of Romes principall recordes Of which I shall haue occasion if God bee pleased to talke more at large otherwhere CHAP. VI. A taste of Bellarmines vnsauoury falsifications I Would be loth to wrong any especially in writing where all that reade may be witnesses of the wrong if any be offered Wherfore to answere my aduersaries accusatioÌ„ that saith I haue slandered and infamed the worthy prelate Cardinal Bellarmine Praeface where I charged him with falsifications and lies I will nowe godwilling iustifie my saying and shewe that his workes are not as Owlyglasse saith the sworde of Gedeon but rather the sworde of Goliath whereby a man with labour and diligence may cut off both his owne head and the head of antichrist The same is also like a leaden sworde guilted ouer and fayre in shew but nothing trenchant in proofe Hee might more fitly haue compared them to Augias stable that coÌ„tained an infinit heape of dung but to be purged if learned men would take the paines to examine them For my part I doe testifie before God that they haue much confirmed mee in the truth and truly affirme that they are more tedious to read then hard to refute in matters especially that concerne vs. But now to come to the matter I will offer to the reader a taste of his falsifications and lowde leasings purposing to adde more if our aduersaries please to continew this course of examination of ours and popish authors writings I will also ioyne with him his fellow Caesar Baronius with his x. legions of lyes Not doubting but if they vnderstand their errours their faces will turne crimsin And why not their faces as well as their roabes especially if they haue any remaynder of their pretended Virginall modestie falsification 1 First he doth wilfully corrupt the sixt canon of the councell of Nice lib. 2. de pontif Rom. c. 13. the canon beginneth thus mos antiquus perdurat in Aegypto vel Lybia vel PeÌ„tapoli But Bellarmine maketh the canon to begin far otherwise Obseruandum saith hée in libris vulgatis dâ—esse initium huius canonis quod tale est ecclesia Rom. semper habuit primatum but these last words are playnly forged as may appeare by all the copyes of the actes of the Nicene councel neither can it excuse him that one Paschasius act 16. concil chalced hath these words or that Copus a counterfect câ—mpagnion doth affirme that a certaine Abbot called Dionysius doth so read this canon for Abbots may proue forgers as well as others and little credit is to be giuen to the Popes agente in his owne cause Further Paschasius his words so stand that we may probably coniecture that some latter falsary hath so set down the words of this canon as we read them now in the tâ—mes of councels set out by Papists Finally all authenticall histories testifie that before the councell of Nice the Church of Rome was litle respected and Aeneas Siluius doth in playne termes confesse so much Neither can Parsons deny it vnlesie he put on his visor of impudency falsification 2 In his booke de pontif Rom. c. 31. he falsifieth Hieromes words and peruerteth his meaning to proue that he called Damasus the foundation of the Church Hieronymus saith he in epist ad Dâ—masum de nomine hypostasis super hanc petram ecclesiam aedificataâ— scio vbi Damasum petram ecclesiae vocat But Hieremes words stand thus ego nullum primum nisi Christum sequens beatitudini tuae id est cathedâ—ae Petri coÌ„munione consocior super â—am petram ecclesiam aedificatam scio Whereby it appeareth that Hierome meant to follow none but Christ and that he meant Christ when he speaketh of the Rocke For so the pronoune Illam that is referred to that which is further of doth teach vs. But Bellar. to proue the Pope to bée the foundation of the Church leaueth out Christ and for the pronounce Illam writeth hanc like a cunning falsary falsification 3 In the same booke and chapter he falsifieth the actes of the councell of Chalcedon septimum est saith hée caput ecclesiae quo vtitur concilium Chalcedonense in epistola ad Leonem qui but tu veâ—ut caput membris praeeras These words I say are falsely alledged For first it cannot bee prooued that this epistle was written by the councell as Surius hath recorded Act. 3. Concil Chalced. Secondly admit the whole epistle was not forged yet there is no mention made of the heade of the Church as Bellarmine affirmeth for the worde Caput in these words quibus tu velut Caput membris praecras is referred to certeine Priests of Leoes order in which ranke he sheweth himselfe principall Bellarmine therefore to make some shew leaueth out both the words going before and the words following after which playnly shew that the authors of that epistle neuer meant to cal him the head of the Church His falshood may appeare by the words as they follow in that epistle Act. 3. concil Chalced. set out by Surius Si vbi sunt duo aut tres congregati in nomine eius say they ibi se in medio eorum fore perhibuit quantam circa sacerdotes peculiaritatem potuit demonstrare qui patriae labori suae confessionis notitiam praetulerunt quibus tu quidem sicut caput membris prae eras in his qui tuum tenebant ordinem beneuo lenriam praeferens imperatores vero ad ornandum decentissimè praesidebant The Latin is rude and barbarous sauoring of a monkish humor But by the words we may sée that the authors of that epistle made Leo heade of preestes and men of his cote and not of the Church nor councell Wherein emperors most decentely did praeside and sitte as cheefe moderators as the fathers of that councell teach vs. falsification 4 Likewise reckening vp the names and titles of the bishops of Rome he saith that Eusebius in his cronicle anno 44. doth giue them the title of Pontifex Christianorum Which is a mere forgery For not the bishops af Rome but to Peter only is that title giuen if it be not thrust into the text But what belongeth and is peculierly giuen to Peter may not be claymed by euery bishop of Rome For I hope euery one of them will not be called Simon nor an Apostle nor the cheefe or first Apostle Nor will they I suppose write as Peter did in his