verbo sacerdot here 's 4. Euseb li. 4. ca 23. Niceph. lib. 4. cap. 55. not by Gods institution either in the olde or newe Testament annexed to priesthood or Episcopacy and yet as euident it is that now it is generally obserued throughout the pontifician Church to promise chastity but not to keepe it and can any pontifician shewe mee when the custome of adioining of the promise of chast life to priesthood and other holy orders begun no I wis some attributing it to Siricius Pope others to Gregory the first others to Gregory the second others to Gregory the seuenth and what must it be therefore an Apostolicall tradition The Apostles will tell you in one of their Canons where they haue thus decreed e Can. 6. Let not a Bishop or Priest by any meanes vnder pretence of Religion cast off his owne wife but if he shal cast her off let him be excommunicated and if he perseuere let him bee deposed thus they This their tradition they learned not of f Ignati Epist ad Philadâ—lp Ignatius nor g Iâ—â—o Epist 85. Leo the first Pope nor out of the sixth Generall Synode nor the Councell of Gangres nor out of the first Councell of Toledo out of which Gratian h Dist 34. Can. is qui noâ— habet relateth a Canon the seuenteenth in number that he who hath not a wife must or may haue a concubine vnlesse those fathers thought a wife or a Concubine necessary for the laickes only in that hot climate but were perswaded sufficiently of the Continency of their Clergy if so out alasse how is Spaine now become so reretrograde and therefore the permission for concubines in steed of wiues excuseth not them yet by their leaue curteous Reader I cannot but thinke that the like merry custome with that which i Lib. de praesulib simâ—â—iacis Clemangis recordeth is some occasion out of this Canon to wit that the people were so perswaded of their Clergies incontinency that in many parishes they would not otherwise accept of their Priests vnlesse they had their concubines thereby as they thought prouiding for the chastity of their wiues And truly if they would but seriously consider what turpitudes impunities nefarious and abhominable lusts haue repleated the Romane Clergy both religious and secular they would haue little cause to bragge of this their Tradition Apostolicall but this surely is as much Apostolicall as that their other most friuolous and irreligious vse of their hallowed graynes meddals c. the which as they are generally obserued receiued and beleeued throughout the whole Pontifician Church so it is as manifest that they are meere nouelties without any seeming shew of Antiquity at all And yet as nouell as they are to find out the precise beginning of them it would trouble their best Antiquary Let any one of them do it and he shall weare the Lawrell bough for his paines Their vniuersall vse of their round Wafercakes which they vse in their most religious seruice at Masse and for their consecrations will they call them Apostolicall who would not laugh thereat and yet very nouell they are although no expresse beginning of them can be shewed by any aduersary What said I no expresse beginning of them yes the Author of the Roman order as Cassander in his Liâ—urgick reporteth at the beginning bringing in of them into the Church greatly complaineth against them because insteed of great loaues which were offered before by It is very probable that Round wafers and eleuation came into gether but it can not by any Pontifician whatsoeuer be specified when they precisely were brought in although Gâ—mma animae seemeth to bring them in aboue a thousand a hundred yeeres after Christ Gem. an cap. 29. some cite idly a sentence out of Epiphan in Ancorat for this purpose the people now such scraps to vse his words were brought and offered Doubtlesse when Idolatry grew ripest and the eleuation most frequent then came in the round wafers for in all antiquitie there is no other mention made of other bread of the Eucharist then such as good Christian women made at home brought with them to the Churches to be offered and distributed Whereof themselues also tooke part at the holy communion and carried also part away home in cleane linnen cloathes to receiue at conuenient times as Tertulian k Tertul. lib. 2. ad vxorem reporteth whose saying the Papists abuse Such is also their obseruations of Lent as it precisely consisteth of fortie sixe daies of fast and abstinence containing Sundaies and Feries and I challenge any aduersary to shew me a beginning of such a precise Lent of sixe and fortie daies They cannot doe it What must it be therefore in this precise fashion a tradition Apostolicall who would not smile thereat to heare of such a tradition who haue read l Euseb lib. 5. hist cap. 24 Socrat lib. 5. ca 21 Zozamen lib. 7. cap. 19. See Niceph lib. 11. cap. 34. 35. Eusebius Socrates Zozomenus three ancient Historians well acquainted wiâ—h the Lents of the Primitiue Churches who doe so differently distinguish the different obseruation of Lent in diuers Apostolicall Churches of the East and West that whereas Saint Hierome and Saint Ignatius affirme that the fast oâ— Lent or Quadragesme is a tradition Apostolicall they must not be vnderstood of the precise fast of forty daies or sixe and fortie daies abstinence vsed by the Romanes but of some certaine set fast before the holy feast of Easter which was diuersly obserued according to the diuers acceptances of the Catholike and Apostolicall Churches of those times Heare Saint Austen much for this purpose clearly pronouÌ„cing If you m August Epis 8â— ad Cassâ—â— aske my opinion concerning this matter of fasting I finde in the writings of the Euangelists and the Apostles and all the new Testament that we are commaunded to fast but what daies must we fast and what daies we must not fast I finde it not determined by any commaundement of Christ or his Apostles Thus he I haue beene very large courteous Reader in producing many instances to shew that rule of theirs to be vaine vpon which their traditions are built to wit that whatsoeuer the Romane Church generally obscrueth whereof no beginning can be shewed that must needs be a tradition Apostolical infinite like instances might be made yea and most iustly and soundly in all such rites lawes customes and articles of faith which they teach contrary to the true reformed Churches But I haue heere produced so many that I thinke my selfe to haue beene too carefull in prouing that which otherwise of it selfe is most cleare but seeing the life of the Romane religion resteth vpon traditions which they pretend to be Apostolicall ouerthrow them and downe must all that same religion as a learned Priest lately in this house acknowledged to my selfe being vrged thereunto by force of argument and euidence of truth And so to
the p Isai 51. ad Corinth 1. cap. 10. Rock vnde exctsiestis from which you are cut and here after build onely vpon the q Ad Corin. 3. rock foundation Iesus Christ commending you all to his mercies and protection I take my leaue of you all this present Sunday being the 26. of Ianuary Anno Salutis 1612. Yours in Iesus Christ RICHARD SHELDON Priest TO THE CHRISTIAN AND CHARITABLE READER THE God of mercies in his most gracious prouidence concerning such as hee hath segregated to himselfe from all eternities doth often contrarie to their intended purposes and designes dispose and designe of them then working their conuersions to him when they least dreame thereof yea when they are purposely and obstinatelie striuing against it So hee dealt with Saul who brought vp at the a Acts 22 26. feet of Gamaliell profited so much in Iudaisme that by profession hee became a Pharisey and so zealous b Galat. 1. an Emulatour of his forefathers traditiens that at the mercifull appearance of the Saviour of mankind Iesus Christ hee was so repleat with Ignorant zeale and so c Acts 9. breathing out of threatnings against Christ that hee obteined letters of commission from the d Acts 12. Chiefe Priest in Hierusalem to goe into Samaria and to bring vp bound all those who should professe his name But prosecuting this designe because hee did it in c 1. Ad Timoth. 11. ignorance hee obtained mercie and therefore by the most gracious voice and shining light of him whom hee persecuted hee was most happilie prostrated to the ground in his way to Damascus and beeing led to Samaria the Place where hee intended most to oppose against Christ hee was there not onely conuerted by the ministerie of Ananias but hee was further so conforted and strengthned by the Spirit of God that of an instrument of wrath hee became a most Holy vessell of Election f Ibidem confounding the Iewes in their Synagogues the Iewes I say in their Synagogues who were erst the elect People of God g Ad Rom. 9. whose were the Promises and the Lawgiuing who iustlie gloried in that they were the h Ioh. 8. Children of Abraham to whom the i 2 Râ—g 3 Ierem. 33. Eternall Couenant with him and his posterity was made by God of whose temple God had promised to make k Psal 13â— his dwelling place for ener But these Jewes first so peculiarlie elected by God yea and euen then in some sort his true Church though afterwards wholly reiected and abandoned this most excellent witnesse of Christ did k Act 9. confound euery where throughout their Synagogues teaching that Iesus the Iust one whom they had denied and betraied was the Messias m Genes 22. promised to Abraham and his seede for euer Myselfe who a farre of can onely admire the vertues of this admirable witnesse doe most humblie intreat of God that I may in the lest modell imitate his zeale in the professing and testifying of Christs truth Hauing beene brought vp in Papisme and much profited therein I became so zealous an Imitatour and defender of all Romysh humane traditions and doctrines that I would most willinglie haue spent my bloud for the profession of the same earnestlie labouring by preaching exhorting writing early and late to draw all to a zealous profession of all doctrines of that Church for so much as meerlie concerned matter of Religion as diuers both may can and will witnesse which course I also prosecuted most zealouslie beeing grounded as I then thought vpon an inuincible Rocke to wit the Authority of the present Romane Church And although I call the heauens to witnesse euer since I entred into the studie of Diuinitie and serious perusing and discussing of diuers controuersies as to wit of the worshipping and adoration of Images of Indulgences of Purgatory of Merits and inuocations of Saints as necessarie to saluation of the Popes transcendent Supremacy of the imagined transubstantiation of the Canon of the Masse of the Publike seruicâ— in vnknown tongues and most speciallie of the maine principall and fundamentall controuersie of Iustification I oftentimes remained much vnsatisfied in my vnderstanding notwithstanding all I could read in Bellarmine Stapleton Sanders Vasques c. against all such doubts as eiâ—her out of Scriptures ancient Fathers or Councels were produced against the doctrines of these controuersies as they are now most stiflie maintained by the Romane Church yet in respect of the misconceiued dignitie and inerrabilitie of that See and her Bishops supposing that shee would decree nothing nor had decreed nothing as matter of faith but by generall consent of the whole Church I did so captiuate my vnderstanding in obedience to her and so firmelie receiue all that shee taught as faith that I would haue accounted my selfe most happie to haue suffered death for any point of her doctrine deliuered as a point of faith by her Thus walking in the way from Hierusalem into Samaria it pleased him who as I most confidently trust hath assumed mee to his mercies to knocke at my conscience and to prostrate my soule to a humiliation in her selfe to open my eies and eares to the hearkning of his voice bidding mee beware of the way in which I walked and looke whiâ—herunto the corruptions of that Church which I followed did lead mee the which hee vouchsafed so sweetlie to worke with his gracious illustrating and freeing of my vnderstanding that I could not much doubt at first but that it was n Psal 117. dextra Domini the right hand of the Lord which did touch my vnderstanding and as hee thus wrought in my vnderstanding so hee did also internally and immanentlie as me thought moue my will to a most sweet sincere and burning o 1. Iohn 4. Prou. 8. Iohn 14. loue of his Maiestie to a most resolute detestation of all my former sinnes greater or smaller euen to lament them p Isai 38. in amaritudine animae in bitternesse of soule purely for his loue onely moouing mee also to a longing desire to bee out of this wretched world and to bee q Ad Philip. 1. dissolued and to bee with him and withall so long as I should breath to beare a resolute resignation to auoid all occasions of sinnes whatsoeuer which also since my illustration hath so accompanied mee that looke as when I resolue to follow the truth offered so I increase in detestation of sinne looke as I haue temptations and suggestions moouing mee to wauer from the same either in respect of credite loue of my old acquaintance and of the world or of former meanes and maintenance so also I had inclinations to yeeld to other sinnes and a weakenesse also to withstand temptations as before It pleased also his infinite goodnesse at these times iointly to inspire and suggest vnto my soule that in his mercies and by his death and passion only I was redeemed and
authoritie command and Breefes notwithstanding some of them doe practise I could not but resolue to leaue off conference with them remembring that of the f Isai 6. Act. 28. Prophet Esay vnto the Iewes and vsed also by the Apostle S. Paul in like case Incrassatum est cor populihuius c. The heart of this people is become grosse and with their eares they haue heard heauily and they haue closed their eies lest perchance they should see with their eies and heare with their eares and vnderstand with their hearts and bee conuerted and I heale them This their estate as I did and do from the very bottome of my heart lament so it did greatly increase my doubts mustring themselues to my Conscience against the nouell traditions and vncatholike doctrines of the Church of Rome whereof Christian Reader with thy patience and good acceptance I will communicate part to thy courteous view not because I esteeme my selfe so learned as though I were able to produce any new learning neuer thought on before for in very deed I doe ranke my selfe amongst the meanest of Gods seruants and Priests nor because I doe seeke in matters of Religion to bee applauded by the worlds iudgement or to please humaine censures but alonely that thou maist consider vpon how waightie inducements I haue relinquished the intollerable and pernicious burthen of humaine traditions reared vp against Gods institution that if thou bee wauering from the Firmament of Truth of Gods word and holy ancient Church thou maist with mee bee staied if thou art alreadie seduâ—ed as I haue been thou maist be reclaimed to the sweet yoke of Iesus Christ My heart bleeds to thinke how many in this Kingdome and some of them my speciall acquaintance vertuously and zealously disposed are caried away with most dangerous errors obtruded vnto them only vpon the Roman Bishops prerogatiue of not erring and yet heauen and earth proclaimes that Popes may erre and be Heretikes God of his infinite mercy vouchsafe to open their eies that they may receiue the charity of Truth that they may see that defection and apostasie accomplished in them and their defendants which the g 2 ad Thess 2 vessell of election so long agoe forâ—told and whereof the Prophet and h Apoc. 17. Apostle in his Reuelation so clearelie discourseth shewing that Kings and Nations should be drunke and be bewitched with the Cup of Romes Fornications Fornications hee saith thereby most clearely demonstrating that some Romane Church or Congregation for most cleare it is and best Pontificians deny it not that of Rome hee prophecieth earst a Spouse but after a Strmpet in respect of her spirituall aduoutries first pure but after most impure first Christian but after Antichristian for her doctrines and practises against the most pure doctrine and humble conuersation of Christ first with a cup of Christian simplicity in her hands deuoid of humane dregs but after with a i Ibidem cup full of abominations and corruptions with which shee should delude all Nations and Kingdomes of the earth making merchandize negotiating with the souls of men the which if it should not be already fulfilled in the Roman Church it must bee heereafter at least if the Prophet truly haue forespoken The later of which especiallie touching the merchandizing of soules in auarice how clearlie it is already compleated in the Roman Church diuers earnest professors agreeing in all points of faith with the Romane Church in their times will plainely b In ementitam Constantini donationem testifie a Saepissime as Baptista Mantuanus c In Henr. 3. Valla Robertus Lincolriensis in c Matthew of Paris d In Epist 1. ad Titum Claudius Espencaeus S. e â—ab Cons ad Eugenium Bernard f Constitut Imperial pag. 39 Frederike the Emperour in his Epistle to all Prelates g Baronius 992. Arnulphus in a Synod at Rhemes in Baronius and read Baronius also in the yeere 912. where you shall find him affirming how at the lust of whores diuers Popes most wicked luxurious and auaricious were thrust into Peters chaire and how that custome lasted not for a short while only * Claudius Espencaeus as hee is now set forth is vvholly corrupted you must read his first Edition All these with infinite others do demonstrate the corruptions of the Roman Church would God effectually for the conuersion of seduced soules Wherein I can conceiue no great hope first of all such popish seruants as reape profitte or liuing by that profession nor of such children as are vnder the command of some obstinate recusants nor of any such bankrupts and malecontents as expect alterations and long for troubled waters to fish in nor of such scrupulous good soules as will not dare to peruse or read any part of holy Scripture though of the Rhemists Testament it selfe falsified with their Annotations lest they should proue Heretikes as some of them haue told me or else remaine perplexed in their Consciences nor of some of their Priests who are resolued for the maintenance of their credit conseruing of their meanes and some such other respects with their fauoritesses I meane such like fauours as will mooue men to trauell vp to Rome to procure dispensations for mariages and yet in their absences and long pilgrimages such painfull pilgrimes notwithstanding stripped of their fauouritesses by some of their own brotherhood which haue come betwixt them and home are ready without examination of Scriptures or Fathers to receiue whatsoeuer the Roman Church shal obtrude vnto them Neither may I conceiue hope of any such yonger persons who expect preferment by h One of the most speciall practises of the Pontificians in England to enlarge their religion is to procure matches in mariages doe thou make the inferences Christian Reader There is a mysterie in it if the natures of young spirits be considered who commonly at such seasons are rather full of the heate of carnall loue then of that fire which Christ came to send into this world Luk. 12. matching into some stocke and family the which as it abhorreth the reading of the Scriptures so also is inueterated in Papistrie My chiefest hope may be of those who as they are iudicious so embrace that faith meerely out of conscience and are nothing dependant of others who either through the peremptory auaricious factious and vnchast liues of their Priests or generally for the hatefull opposings and vncharitablenesse amongst them all by which they demonstrate themselues to be no disciples of Christ whose proper badge and stemme is i Ioh. 13. dilection and loue of each other or else through the vaine multiplicity of deuised fables and miracles out of their old Legends and withall through the inexcusable ignorance of their Priests in Gods sacred Scriptures which I dare boldly affirme is so great that there are scarse a hundred amongst diuers hundreths of them in this Kingdome who can tell either how many
of Heads or cheefe Gouernors yea made so plaine that p Parsons in his Catholike letter against our Kings Apology Iobn Hart also acknowledged the same to Doctor Reinolds Conference cap. 10. in the end Parsons himselfe acknowledgeth that as our o Our King in his Apology Soueraign doth declare and explane his Title of headship and Supremacy it is sound and in some sort allowable they haue left that saying but yet thereby it is cleare that Antichrist in their owne estimation when he shall come shall be a kind of tyrannicall and vsurping Churchman The prouerbiall prophecy of of Saint Hildegard spoken of by many hath the same meaning vnum vos monco Cauete Antichristum c. One thing I admonish you beware of Antichrist you are ill carryed away with the loue of walls naughtily doe you worship the Church as if it were within couers and edifices badly vnder these doe you offer the name of peace what can it be doubted that Antichrist shall sit in these Mountaines Woods Lakes Prisons Whirlepooles shall bee more secure to me for Prophets either staying in these or thrown into these haue prophecied with the spirit of God thus she who hath not heard of the Prophecy of Ioakim Abbot which ought to bee of credit with the Pontificians considering how eager Stapleton q Stapleton in promptu is against the very haire to make him prophecie of the Order of the Ignatians as of a speciall Order to be raised vp by God for defence and propagation of the Romane Church But for prophecies the like might bee produced out of r Lib. reuelat 4. Ciril lib. reuelat related by Aytmger in Method Briget and Ciril and others these may suffice But heare a more forcible testimony out of our English Pontificians the Å¿ Annotat. in 2. ad thessalo 2. annot 5. Rhemists themselues who graunt that both Saint Austin and Saint Hierome doe interpret the sitting of Antichrist in the Temple of God for his sitting in Christs Church but not say they as though hee should be cheefe member of the Church of Christ or a speciall part of his mysticall body if they meane that in truth and verity Antichrist should not so be they neuer wrote truer Doctrine but if they meane that in the sense of the Fathers he should not as a pretended ruler and cheefe of the Church or as a pretended mysticall head of his body sit in the same it is most vaine and against the very haire for what doe they or can they else vnderstand by sitting in the Church but to rule and gouerne in the Church and therefore he alone is said to sitte in the Temple because he alone challengeth independently monarchically and Soueraignely according to the doctrin of Bellarmine t Bellar. lib. 1. de conci cap. 17. Baron in Annal. sepissime Allen. his defeÌ„ce of english Catholicks cap. 5. Baron Sanders Allen and all other who make the Church-Gouernment a Monarchy to Gouerne the whole Temple All other Bishops and prelates whatsoeuer being but his substitutes according u Bellar. lib. 1. de Romano pontific cap. 9. paragr proinde Turrecremat in sama lib. 3. cap. 44. to Bellarmines Doctrine as Viceroyes are substitutes vnder absolute Monarchs Yea these Rhemists forgetfull of what they said some few lines before by force of truth constrained thus they adde that Antichrist if hee euer were of or in the Church hee should bee an Apostata and a runnagate out of the Church and shall vsurpe vppon it by tyranny and by challenging worship religion and gouernement thereof so that himselfe shall bee adored in all Churches of the World which he list to leaue standing for his honour and this is to sit in the Temple or * Obserue Christian reader these gramarians they would make the prepositioÌ„ in with an ablatiue case to stand for against against the Temple of God as some what some are these interpret if any Pope did euer this or shall doe then let the aduersaries call him Antichrist Thus they Obserue ChristiaÌ„ Reader by their owne confession they acknowledge that the Bishop of Rome may be iustly called Antichrist if these things can be proued of him These Doctours neuer wrote truer line That hee is adored in all the Churches and congregations which he would haue to stand or hath reared vpon the ruines of such Churches as hee hath destroyed who can deny it it is as manifest as the sunne he is not named in the Masse or Letanies but with reuerence and as for the outward externall adoration and worship which is giuen him wheresoeuer hee personally sitteth it doth not onely surpasse all adoration and Honour giuen to any earthly Prince or Potentate but it farre passeth that which is giuen to their Sacrament it selfe which to them is not onely called as God or worshipped as a God but is beleeued to be very Christ himselfe yea and that the most blessed Trinity is to be worshipped as specially present in that Sacrament for to this Sacrament and God in it one adoration and genuflexion will serue when you come to pray but come to sue or supplicate to him that sitteth in the Temple one wil not serue but you must haue two or three adorations and genuflexions and as many at your departing whether you obteine your suite or not and almost prostrate also you must kisse his feete before you depart if you may be admitted to that Fauour For I assure you in Rome it is esteemed a fauour to kisse the Popes foote greater then in Aethiopia to see the great Presbyters great toe for which Purpose he hath caused the signe of our redemption to be drawne vpon his slippers where doubtlesse sometimes it hath homely droppes fall vpon it but it little mattereth for Christians mouthes saue the Popes groomes of their labour which adoration sweete licking if you please to beleeue the Cretian x Eudaemon paralell cap. 8. pag. 403. Ignatian Eudaemon was prophecied by King Dauid Pii Principes c. Let Godly Princes knowing what they owe to God in his Members and in his Ministers adore them with demisse countenance and lick the dust of their feet thus that lying parazite pardon me Christian reader for calling him so y He that shall reade his caluÌ„nious booke written aga nst the temperate and iudlcious book of the L. Bishop of Elye will easily perceiue how desperate that cause of the Pope is which hath such desperate Raylers set a worke to maintaine it what haue the Ignatians no better EudaemoÌ„ then this Cacodaemon Pardon me courteous Reader the foule mourhed Daemon who in euery page almost giueth either the lye or exprobrateth auaâ—ice to that worthy learned Prelate deserueth no lesse he is doubtlesse the most impudent lyer and most shamelesse calumniator and vainest parazite that euer put pen to paper and for his comfort some may tell him hee is so esteemed by almost all indifferent and iudicious Pontifician
the tyranny by which they denie The tenth Motive the indifferent reading of Gods holy Scriptures in the vulgar tongue is most inexcusable doubtlesse the cause is they do feare the taxing of their most manifest heresies even by the simplest I cannot blame them for their pollicie herein For manifest experience teacheth that wheresoever the word of God is translated into vulgar tongues and the same devoutly read there poperie still falles more or lesse an inuincible argument that the spirit wherewith the holy Scriptures were written worketh in the humble readers Haue ye forgotten ye Pontificians that the Iewish Church had the holy Scriptures written and read vnto them in their vulgar tongue why therefore shall the Christians of the new Testament be debarred of the vse of the same are not the holy Scriptures their riches their treasure and the cause of all consolaion to the devout readers why doe you not then permit vnto them the vse of that which is their owne but I must crie you mercie for the Scriptures are onely the treasure of the Romanes and onely as part of the Popes Patrimonie are at his disposing Would God also he would seriously peruse them and practise them for in them is his Religion condemned if you say they are abused by some of the simplest and that promiscous reading of them breedeth heresies alas alas as though the simple people were the Deuisers or Authors of many heresies how many heresies can you reckon deuised by such as vnderstood none of the learned tongues and what if some doe abuse the holy Scriptures so innumerable abuse pletures innumerable abuse confession to horrible and abominable proiects innumerable abuse your Masses and indulgences and what is there in the world which is more abused then the chaire of Peter it selfe which is so continually bought and sold What must wee away with it therefore and is there no abusing of your voluminous decrees decrees your decrotals extrauagants Clementines c I there no abuse of your Philosophicall learning in your Churches What must all things that are abused my our Church be removed if so doubtlesse you would have a single-souled religion for then away with the pictures of God the Father in the forme of an olde man which to my knowledge and experience hath possest many in this kingdom with the Anthropomorphitan conceive as thogh * In the same Pictures and many idle aparitions one I note in which it is expresly that when Ignatius eleuated the Host Christ apeared miraculously not in the Host but ouer the Host in certaine cloudes in the forme of a maÌ„ Apud Ribad God himselfe had limmes and true members may I not say that some of your Ignatianed with Ignatius were so perswaded in the u Ribadiuer lib. 1. cap. 7. pictures of whose life there is lately described how the misteries of the blessed Trinity was reuealed vnto him in which God the Father was portraited like an old Man with a Globe in his hand the holy Ghost drawne like a Doue and Christ Iesus with a Globe also in his hand O Vanities O horrible abuses O ye Ignatians is this the mystery of the most dreadfull Trinity reuealed to your holy and beatified Father Ignatius Doubtlesse the Deuill deluded him and if his Reuelations from Christ and Saint Peter and his Eleuations vp in the Aire proue no sounder they will proue but rotten and superstitious ware But to proceede if you feare seduction of your simpler Sheepe in reading of the Scriptures why are not your learned Priests more daily in them Why haue they no set Lectures vpon them Why are not your Diuines bound to study some Comments vpon them The true cause is your Spirits your Traditions which you must not leaue vnlesse you leaue Rome and her very word of God agree not together yet for a fashion forsooth the Scriptures must be read as in Rome and Spaine in your refectories when your Schollers are at Dinner and Supper and somwhere vpon full stomacks so full as short Commons can permit after Dinner and Supper in one of your Seminaries for it is not vsed in all and then they must heare some quarter of an hours commenting vpon some peece of scripture the study of one peece whereof requireth a mans life in which exercise how greatly your Priests profit one who lately came from your Famous Dowyan Seminary will liuely discouer It was my fortune lately to see and read a letter directed from this Priest out of the North vnto another Priest remaining in this house with me in which letter he excuseth himselfe with the other Priest his friend heere and defendeth as well as hee can himselfe from touch of inconstancy in friendship which the other had obiected vnto him vsing these and the like words doe not thinke good sir of me as though I were inconstant in my loue to you I am still the same according as the x Hebrews 13. Apostle saith Iesus Christ yesterday to day and the same for euer which application of Sacred Scipture when I read I could not but laugh heartily and I pittied withall the state of the English Seminaries and English Romane Catholikes for I was not then alienated from them in my heart and I thinke that whosoeuer shall reade this will easily obserue what a profound Scripture-Clerke he was many such like Clerkes there are in this Kingdome pardon mee Courteous Reader if I glaunce at one other who hath a good will for hee will forsooth preach commonly euery holy day in a certaine Cathedrall residence of his But his preaching is commonly out of the Legends forsooth or else out of the great looking glasse of examples for as for scripture he is so penurious that one day hearing of him preach vpon the Gospell of Christs tempting in the wildernesse he cited a sentence or two of that daies Gospell and both times broke Priscians head but he scandalized as I thinke Speculum magnum exemploris no mans head there being scarce one besides my self there who vnderstood Latine and such a good â—lde Harry perhaps y Math. 4. as did thinke that the Scripture might vse sometimes false Latine for a mysterie I would not glaunce at this mans insufficiency but that he is so * The Pontificall Spirit of this man you may gather by this being in a Vitling house vpon Tower Wharfe and ready to depart the land being banished with some nine other Priests he puts his Arme out of a window contrary to the liking of al his brethren publikely and Bishoplike hee blesses crosses all the people which caused shame in some loud laughter in others egregious a Champion against the Oath damning all that take it yea and not allowing confessions of those who haue gone to such Priests as allow it he is surely a very worthy Marchant to tell a fable to a Gentlewoman but inough heereof now all things haue their seasons But to conclude this my Motiue it
much of his credit away with charging the booke with lies and fables that his authoritie alone may not carrie away such a matter as this is The fifth Law THat Law and custome by which they commaund the Laitie to receiue the Sacrament vnder one kind onely is sacrilegious to vse Pope Gelasius his phrase and is an errour in excusable But the Tridentine Fathers haue found out an excuse for this inexcusable errour this forsooth that although Christ instituted and commaunded all to drinke of the sacramentall Cup the Apostles ordained as much and withall the primitiue Church euer so practised yet this was all done not as a matter of necessitie but of election or choice for the faithful to receiue vnder one kind or both Å¿ Epist Iude. Imperet vobis Dominus Our Lord coÌ„maund you and let the mouthes of such as speake so wicked things be stopped What a doctrine of diuels is this to say that the institution of Christ the commaundement of Christ ordinance of the Apostles touching the vse of the chiefest Sacrament of the Church maketh not a law of necessitie when their imagined transubstantiation came in then also by degrees brought they in the receiuing vnder one kinde as sufficient for a mans whole life pretending that whole Christ is really and substantially vnder both kindes yea vnder any the least particle that may fall from the host or any lest moysture of wine-liquour that may hang and sticke vpon their Chalice side or vpon their Priests lips which being by them thus professed beleeued I maruaile and note by the way how Henry Garnets great t M. A. V. fauouritisse in presence of him and of other Ignatians and diuers worshipfull did scorne publikely at table one D. Cecill for his licking with his finger the patten which he vsed at celebration of the Masse I desire the reader to iudge of their spirits I my selfe hearig her derision excused the Doctor seriously but since that time some one and twenty yeares I was neuer very gratefull to her nor to her reuerend Father Henry Garnet they had then opposition with that Doctor and therefore he was derided for licking vp such crummes as they esteemed their God The sixth Law THey annexe to holy Orders the vow of Chastitie and yet few who take Orders make the said vow expresly although all such consent to vndergoe their law of chastitie by which they most strictly command neither Priest nor Bishop to marry if any were maried before Orders then after them they must abstaine from the lawfull vse of their wiues This is one of their traditions such a one as S. Paul spoke of when u 1. Ad Tim. 4. he foretold that some would come in later times teaching the doctrines of diuels forbidding to marrie c. By occasion of this law their presumptuous spirits haue implied almost the whole Romane Cleargie more or lesse with all kinde of impurities yea some so nefarious as are not by a modest penne to be expressed perhaps though very rashly and inconsiderately the first Authors of the Law intended to haue brought in Chastitie and puritie into the liues of their Cleargie but it hath fallen out farre otherwise for it is a shame to speake what is done by many of them in secret It is a shame saith x Bernard serm 33 in Cantica see him in serm ad Pastores in Sinodo congregat lib. 4. de considerat cap. 2. alibi S. Bernard to vtter what they doe in darke yet what should I shame to speake that which they are not ashamed to doe O worthy Bernard might you iustly write thus in your time A stinking contagioÌ„ creepeth this day through out the whole bodie of the Church all are friends and yet all are enemies yea all seeke their owne they are the Ministers of Christ yet doe seruice to Antichrist And a little after these are the men and yet they will needs be Church-Gouernours Diuines Archbishops Bishops how doe these men keepe their chastitie who being giuen into a reprobate sense doe things that are vnmeete for it is a shame to vtter what they doe in the darke yet why should I be ashamed to speake that which they are not ashamed to doe thus Saint Bernard the which with infinite much more that might be cited out of all zealous Pontifician preachers as Cornelius Musse Panigarole Ferus Granatensis Stella Espencaeus Genebrard Bapt Mantuan Aluarus Pelagius Nicholas Clemangis Polydore Mathew of Paris I touch onely to shew what abhominable impurities and filth hath redounded by vertue of that Law into their vowing Cleargie whom they permit notwithstanding to eate and drinke liberally and indifferently of wines and all manner of meates as the laitie and to liue also freely and to conuerse indifferently amongst women They impose a necessitie of that which Christ himselfe ordained should be free in such as haue the y Math. 19. gift of continencie but they will perhaps say none is restrained to this law of Chastitie but such as doe freely enter into holy orders vnto which this law of chastitie is annexed and such as haue made triall of themselues before good God what triall is made of such persons whom they nourish and mew vp in the prime of their youth in their Seminaries and Colledges farre from all societie of women whom if they would keepe still at short diet and without wines I could not condemne their vowiâ—g who neuer made trial of themselues whether they had the gift of continency or not how many are there of your Cleargie who eyther because their parents so appoint it or else because they finde it a readie way and steppe to promotion are willing to addict themselues to that course of life before they know by experience whether they can be continent or not nay rather which of them is there I appeale to their owne consciences who by often yeelding more or lesse to some of the morosous cogitations as they call them doe not finde by experience before they take holy Orderrs that they haue not the gift of contiuencie but doe more or lesse burne with their morosous desires and cogitations The Pontificians are such fauourers of Vowes of chastitie that I know some married couples who liuing together commit horrible impurities and yet they will not preuent them by the remedy of nature because against their owne vowes I know diuers Ignatians are verie forward to perswade married couples to vow such pernicious continencie I could heere particularize somewhat but will not hauing appealed to their owne consciences and the consciences of such ghostly Fathers as heare the confessions of their Diuines who are at the next steppe to Orders But let their ancient Histories be searched and they shall finde that the Church of the East where religion was first planted and the ordinances of the Apostles well knowne would neuer admit of the necessitie of continencie in Cleargie men which some endeuoured to impose vpon them In
sinfull desires rather according to the Generall Vniuersall Doctrine of all their owne Diuines in all other Vowes or Oathes to be dispensed with his inconsideratâ—e Vow or else to haue it interpreted and declared vnlawfull rather then through impotency impossibility or imminent danger of not keeping of his vowe to commit any other sinnes of impurity or to giue any scandall to any other person And so heere I conclude this matter with a saying of Pope Pius the second as g Platina in vita Pij 2. Platina reports him that as there were many reasons to forbid Priests marriage so there were more to allow them mariage how many there are hee that will reade h Pelagius de planctu Aluarus Pelagius and i Clemangis de corrupto statu ecclesiae Nicholas Clemangis will easily acknowledge and the Verdict of that Pope to haue beene most iust and necessary To Conclude this matter it is as cleere as the Heauens that the Pontificians are fauourers of al impudicity in their Clergy by forbidding them marriage and yet permitting them to eate drinke and conuerse as indifferently as the married doe So are they also in many other cases Authors and Abetters of much Impurity and heer I obserue by the way I know not by what secret spirit it comes to passe that our English Ghostly Fathers are for most part easie interpreters and absoluers in case of most impure sinnes but if a man disobey a Popes breefe none or else very difficult is their absolution A crooked deformed Priest would not a Priest forsooth allowing the oath of Allegeance and that Ignatian who denied me absolution for that I held the Pope had not authority to depose Princes yet could he absolue the Master of the house who was more then thought to haunt common queanes himselfe also not vnacquainted with the notoriousnesse thereof Hee was iust another Peere Cotton God vouchsafe to open the eies of the seduced to leaue the society of that Congregation which hath so shamefully Apostated from Iesus Christ his sacred doctrines and most holy institutions and hath thus repleated her congregations with all nefarious impurities Sundry other Lawes there are which might iustly bee called in question and whosoeuer will with indifferent eye consider all such lawes and customes wherein the Romanists doe most differ from the reformed Churches hee shall find that they al haue expresse respect to set vp the Romane Monarchy either in Temporals or Spiritualls as for example the Law and Custome wherewith they endeuor to exempt from all correction of Ciuill Magistrates all Clergie men though their offences bee enormious and such as cry for vengeance from Heauen Like is their Law of reseruing certaine Papall Cases which causeth many sacrilegious confessions like is their Law and Custome for their Penitents to confesse an intire number of all their sinnes with the Circumstances therof changing the nature of sin which causeth inexpressible conflicts and scruples especially in consciences of their Women Recusants But I omit to write any more of these and so passe to my other Motiues The Third Generall Heade out of the obseruation of English Pontificians Spirits THus hauing set downe some of my chiefest motiues out of the pernicious doctrines and most wicked Lawes of the Pontifician Church I am to prosecute the other two General heads out of some obseruations of the Spirits of the Chiefetaines of that profession in the propagation of their Gospell and of their liues and conuersation But for some respects I will at this present pretermit the latter being not willing to descend into particulars of that kind for the other my discourse shall * It were bootles to descipher the liues and spirits of latter Popes they are far worse theÌ„ those of whoÌ„ Masson a famous Pontifician writeth so liberally in Iulius the 3. at whose boldnes I maruell when I consider what the famous D. Iohn of Paris lib. de potest Reg. papal writeth Euery fact saith hee of the holy Father must be interpreted in good part and if it be theft or any thing that is ill in it selfe wee must interpret it to be done by Diuine instinct thus he So Sixt his pride drunkennes cruelty Alexander the sixth his impurity Gregory the 14. hypocrisie and anarice c. al was by Diuine instinct c. only omitting their Popes touch the Spirits of such as haue bin Ringleaders against the present state and Church of England in prosecution whereof if I seeme sharpe and bitter and to touch to the very quicke not the skinne onely but the very soule of the Ignatious Spirits I desire the Readers fauourable construction and to interpret that I doe nothing out of malice or for reuenge but onely that Britany may see what serpents shee nourisheth within her bowels would God not too neere c how extreame dangerous it is for the publik weale of this State that Pontifician English are permitted to haue such free conuersation with them in Flanders France Spaine c. and to demonstrate that if Britanie haue iust cause to feare Rome and the Popes Dominions the last and least Cause is not because the Ignatians are there powerfull fauourers of al hot and malecontented Spirits prouiding Sanctuaries and Cities of Refuge for Tesmonds Owens Gerards c. which men also in Flanders England c. change not their Spirits but the ayre being euery where the same in their vndermining and indirect courses for setting vp the Papall Monarchy First therefore whereas they pretende to be Apostolicall men in the manner of their amplifying and their planting of the Roman Religion in which action if in any man necessarily must be guided by Gods Spirit it is not possible that their pretence should be sound vnlesse they therefore hold themselues Apostolicall because they doe in the worst sort imitate those two Apostles who desired of Christ that fire might come downe from heauen and consume those who would not receiue him a Luc. 9. to whom the good and meeke Shepheard answered Nescitis c. you know not of what spirit yee are by which answer hee vtterly condemned the spirits of all such who seeke to bring in Christ and Christs Doctrine by subuersion of States and Kingdomes And what are the Pontificians tainted with this spirit O yee heauens speake for me nay the very stones will speake that the b Of Gregory the 7. Paschall Victor Alexander Innocent Boniface c Fathers of the Roman Church described by them that sate vpon the red blacke and pale horses haue often vnder pretence of religion taken peace out of the Christian world causing such dreadfull Commotions as the very memory thereof cannot but affright a tender and Christian minde It is needlesse to recount the thundring sentences of Popes against Emperours fresh in memory are the impious sentences of Pius the 5. Sixtus the 5. against our late Soueraigne of famous memory tending to the whole subuersion of this Kingdome who
indeede some doubtfull speeches in Caluines Institutions but if it would please them but to interpret fauourably his speeches in like for as they interpret the speeches of many later Dinines yea and sentences of the very scripture it selfe which in some places seemeth more directlie to make God the Author of sinne then euer Caluine did their calumniating spirit would bee satisfied and know that hee teacheth nothing else then what their own Christian Philosophers do teach therein of Gods immediate and positiue concurring to the entitie and nature of euery sinne and to the entitie and nature of euerie morall or naturall occasion of sinne and if hee should say that God as a vniuersall Cause doth not onely immediately concurre and intrinsecally coworke with morall second Causes in their morall euill actions as you all teach or must teach vnlesse you bee Heretikes but also that God as the Prime vniuersall and supreame independent Cause of all things doth in a kind of priority of nature also preuent and moue such morall second causes in their free morall actions beeing either of vice or of vertue tell mee is there none of your Pontifician Doctours Friars or Monks who teach the same if not farre worse who can be ignorant of this who hath vnderstood of the great * I my selfe when I was some yeere ago in Doway saw this doctrine that God doth moue with a priority of nature of causality and effectually all morall agents in all their actions printed in certaine Theses which were to be defended publikely vnder the moderation of one D. Estius who obstinately as I was there informed defended the same position controuersie betwixt the Ignatians at Doway and some other Professours of that Vniuersity the noise of which scandalous controuersie soundeth euen vp to Rome it selfe there to be determined c. The English Liturgy is most egregiously calumniated to be vaine irreligious a most slanderous imputation for the forme thereof is conformable to all antiquity is very religious and if some priuate disorderly persons sometimes minister not the Sacrament according to the forme there prescribed what of that But I haue often wondered why the speciall absurdities and abuses if there be so many in the Booke of English Common Praier as they pretend haue not been by any of the aduersaries in some special sort largely discouered and confuted considering how often and in how speciall sort the many turpitudes abuses cōtradictions fooleries of their Roman Masses haue been learnedly deciphered Commonly and daily is the Church of England calumniated for giuing vnto the Prince the Title of Supreame head or gouernor of the Church of England which yet is giuen in no other sense then to shew that very power and Supreame Iurisdiction which all Ancient Christian Emperours and Kings in the q 1. Paralipom 28. 2. Paralip cap. 17. 19. Reg. 4. cap. 18. 3. Reg. 2. old Testament and since haue euer more or lesse had in their Kingdomes to wit that for the publike setling establishing execution and administration of all manner of iustice whether in matters of Religion or other Temporall causes the Prince hath Supreame authority and that without his command or permission no man may so much as beare or wagge any rodde of any publike Iustice or gouernment But touching the ministration of Sacraments giuing of Orders giuing the power of the Keies and in or touching defining of faith it is a meere foppery to say the Prince challengeth any such matter in this Kingdome or that any such is giuen him But in al such respects he doth most religiously acknowledge himselfe to be one of the sacred sheepe of Christs sacred flocke vnder Christ his ministeriall Shepheards of the English Churche Remember I pray you how r Parsons his Catholike letter and answer to our Kings Apology Parsons admitteth that the Kings supreamacy as his most excellent and pious Maiesty most religiously and excellently explaneth the same in his Apology for the Oath of Allegeance is allowable and such as may be receiued The truth is you care not so much for what the Prince hath as for that the Pope is excluded from his gainful Supremacy ouer this Kingdom who was accustomed with his Annats Reseruations Vnions Comendaes Expectatiue graces Prouisions Presentations Nominatiōs and with infinite such like ſ 1 ad Tim. 6. nouelties of names and prophanations to corrupt all Church discipline and Religion of this Kingdome as the t Lincoln Epise apud Matth. Paris in Henrico 3. famous and holy Robert Bishop of Lincolne long agoe obiected to your holy Pope Innocent the 4. And heere to note by the way your vanities you thinke it to be eternall blemish to the Church of England for that King Henrie for loue of Queene Anne Bolleyne as you say and to be diuorced from Queene Katharine did exclude the Popes authority out of England meerely vpon fancy and passion But alas your deuise is vaine for it was first giuen vnto him by the learned Vniuersity of Oxford then Pontifician vpon this occasion which I desire you to marke There was earnest suite made by some certaine Pontificians to the Kings Maiesty to condemne Martin Luthers opinions as being the very same in many points with those of Iohn Wicleff who had beene long before often condemned in that famous Vniuersity of Oxford and by many of his former predecessors whereupon the King being desirous to see a copy of Wicleffs Articles one was brought vnto him the which hee seriously perusing found one of them to be thus to wit that the Bishop of Rome had no power nor iurisdiction by right ouer the Church of England Which when the King saw hauing at that time the weighty controuersie about his diuorce with the Bishop of Rome he seemed to like thereof but willing to doe nothing rashlie or against Faith u This standeth recorded in Oxford as M. Thomas James hath affirmed vnto me very lately hee presently dispatched the same Article to the Vniuersity of Oxford to haue it by the learned anew examined and their iudgements freely to bee giuen vpon it the which was accordingly done and the Article approued whereupon that Prince resolued by Consent and Authority of Parliament to exclude the vsurped power of the Bishop of Rome ouer the Church of England which vnder his most tyrannicall oppressions had a long time groned but by this meanes came to be deliuered from the Egyptian seruitude as the holy Bishop of Lincolne long agoe Prophesied it would And if King Henry the 8. vpon your supposed motiues did impugne the Papacy yet I pray you what greater disgrace is it to the Church of England that King Henry should exclude the Popes supremacy then it is to the Church of Rome that he should establish the Statute of sixe Articles for your Masse auricular confession c and what disgrace to your doctrine of adoration of Images because the vsurping and auaricious Empresse x Baron in
Anall Platin. in Adrian Irene caused the same by a Synod of Bishops to bee decreed in Nice And I pray you doe you thinke worse of your Iubilies because y Platina in Bonif 8. Walsing in Edward 1. Polychron lib. 7. cap. 40. Boniface the 8. who entred most ambiciously like a Foxe liued like a Lion and died like a Dogge brought them in beware of such mislikes it will not be for the profit of Romes purse Againe the Church of England is calumniated euery day by all the Ignatians as though she had no true orders or iurisdiction I dare affirme that in it there is as certaine and as assured a succession of orders spirituall iurisdiction as in the Church of Rome it selfe which hath so often tottered with so many schismes and hath bin pestered with so many Apostatical Popes as both Baronius and Genebrard deliuer I my selfe very lately searched for my own satisfaction the Records and I find clearly that Archbishop Parker was sufficiently truly and canonically ordered and consecrated by such Bishops as had receiued orders and consecration according to the Romane Church he swore not thou wilt perhaps obiect obedience to the Bishop of Rome a toy Where in all antiquity finde you the vse ofswearing subiection to the Bishop of Rome Romane Tyranny brought it in to the Church and Christian liberty hath exploded it It is indeede the soule of your Religion that subiection to the Bishop of Rome is a meane necessary to saluauation as necessary as Baptisme it selfe O prodigious Doctrin it is not enough say these men to saluation to be vnited with Christ and subiected to our immediate Pastors who are in vnion with the whole Catholike Church touching the Catholike faith vnlesse we be also vnited by immediate subiectiō vnto the Pope of Rome who may both be an Heretike and also contaminate the Church with his pernicious Lawes So that if a Pope Nerolike as Boniface the 8. would by pernicious Lawes draw you from Christ and like as a Heliogabalus as Iohn the 12. would draw you to all impurities and teach you to diuide the Church by opposing against the true Pope after his iust deposition by the whole Romane Clergy most Bishops of Italy assembled in a Synod or Ottomanlike as Paul the 5. will teach you against Christs institution not to yeelde temporall obedience to your lawfull Soueraigne if hee out of his throne take vpon him to dethrone him vnlesse forsooth you be subiect to such Vicars of Christ you cannot haue saluation in Christ O prodigious and vaine Doctrine of these times the holy Prophets O ye Britaine 's haue forewarned vs let vs beware of them What vile calumniation is that by which the reformed Churches of England are charged to deny the seeing of Gods face and glory vnto the Saints departed vntill the day of Iudgement What a slander that she respects no Holy daies of Christ or his Apostles I dare say that the memories of the Apostles are in many places of this Kingdome as religiously obserued as the Sundaies are with them but in the obseruation of the Sabbath our Lords day the Church of England doth so farre surpasse all Papistical Churches yea of Rome it selfe that it were a sinne to make any comparison therein betwixt them a Caluino Turcismo William Rainolds calumniateth Caluin that hee teacheth that Christ by his corporall death redeemed not mankinde A meere Calumnious imputation his doctrine is that Christ by his meere Corporal death had he not subiected himself to haue vndergone his fathers displeasure against mankinde and to haue clothed himselfe as it were with the deserts punishment and guilt of man he had not fully made that satisfactiō for mankind of which the Scripture so often speake of which doctrin who can be ignorant who is acquainted with holy writ Great is their spight against that man but notwithstanding all their malice against him he liued peaceably laboured faithfully and died Christianly leauing such a posterity of books behinde him which checketh the daily continual innouations of Rome Grieuous is the imputation to the English Church for condemning and contemning the ancient Fathers whereas the most it striueth for is to support that of b Tertull. lib. de prescriptio Tertullian Quod antiquissimum verissimum that which is most Ancient euen in the Fathers is most true At first when counterfeit Martials Abdias Clements Markes Dionises were produced the Prelats of the reformed Churches were more afrighted then hurt and to such Fathers they might iustly giue the Anatheme because such fathers had impugned and contradicted that Gospell of Christ the which whosoeuer though an Angell from heauen shall doe we are warranted by the c ad Galat. 1. Apostle to giue him the Anatheme But in and for true Fathers the Church of England reuerently and constantly auoucheth that of d Vincent Lirin contra Heres cap. 4. Tertull. de praescript Vincentius Lirinensis to take place Quicquid non unus aut duo c. Whatsoeuer not one or two but al together with one and the same consent openly frequently and constantly shall bee knowne to haue held written and taught that she also without any doubt knoweth must by her bee beleeued and this most iustly the English Church admitteth it being as cleare as the verie no one daies that all Fathers of the Ancient Church neuer taught helde nor wrot any thing in this sort which is not clearely agreeing to Gods word which is the onely Rule of Christian faith But iustly to retort vpon them who knoweth not that for most of their Roman nouel positions the Aduersaries haue no Ancient Fathers and therefore to defend themselues being vrged they do not produce Fathers but stand to their imagined Traditions written no where in Antiquity but only reserued in the Romane Bishops and Churches brests as they pretende this is their City of refuge as for example When a world of Fathers concurring with sacred Scripture is produced to shew that the Virgin Mary whose name bee euer blessed amongst and aboue all women was conceiued in Originall sinne yea some of them with S. Anselme auouching that shee was borne in sinne which I can hardly beleeue doe they heere sticke to the Fathers nothing lesse their imagined traditions must take place Againe when whole centuries of Fathers and those assembled in Synods bee produced to affirme that Popes haue beene and may bee Heretikes will they heare admit of the Fathers nothing lesse all records must be coūterfeit their own best Authors deceiued rather then the Fathers authorities admitted against their Popes infallibilies When irrefragable authorities of most ancient Fathers are produced to shew that the holy Scriptures are the onely inerrable rule of Christian Catholike faith and the square by which the writings and faith of all men and all Churches must be examined and tried will they heere allow the Fathers No alas they flye the field and seeke after some maimed sentences
us free by your behests From all the sinnes that vs restraine To whose commaunding subiect are Infirmittes and healthes of all Our ill disposed customes cure And vnto vertue vs recall Whose eyes are not shut if here he doe not plainlie obserue how they haue taken the glory of onelie Redeemershippe and Aduocacy from Christ and haue transferred it vpon his Creature how plaine is it that they beg those things from the Apostles which Christ onely doth giue and from whose onely hands we are to expect them to wit peace and saluation Vouchsafe O Christ to open their eyes that seeing they may see and be conuerted and thou O God heale them thou O God restore them to all vertues I should here declare somewhat how the Romane Church trauaileth to make her Religion to seeme and appeare magnificent pompous glorious by deuised shewes a fitte deuise indeed to draw the simple but wiser trauailers and indicious persons obseruing such artificiall and stagelike representations * Diuerse both noble and very worthy Gentlemen haue taken great offence at the Spanish Fopperies in their processions and haue been greatly confirmed to continue still in the single and sincere integrity of the reformed Churches gather another conclusion thereout to wit that their Religion is humane not diuine not agreeing to the true ancient Christian simplicity of Christs Church Do they think that their sumptuous carrying their God vp and downe streetes their publike incensing and adoring of it their deuising of many rich representations to set forth their solemnities will draw the wiser people of such couÌ„tries as are auerted from the Romance Church no God wot there is nothing more auerteth them then such open and heathenish-like kind of worshippes which were neuer dreamed of in ancient Churches nor commended by any ancient institution of any Gouernours of the same The Conclusion But I will make haste towardes the Conclusion of these my motiues yet before I end I am constrained for the satisfaction of others to shew with what conscience and reason I dare aduenture to leaue communion with that Church which is so famous and so conspicuous and which hath beene euer visible for so much as concerneth externall succession an outward kind of profession of many pointes of Christian Doctrme since Christs time as like continuing of succession can be shewed in the Churches of Hierusalem Alexandria c. It cannot be denied but that the Romane Church in the Apostles time was a pure and sound part of the Christian Catholike Church although in her very infancy shee was sliding if you beleeue Onuphrius which moued S. Peter to hasten and returne vnto her and although Onuphrius in annotatan Platmam in vitam Petri. a Euseb lib. 3. hist cap. 31. Eusebius relateth Egesippus to affirme that whilest the Apostles liued the Church was an immaculate Virgine and pure from errour but they being dead there did presently arise those who did impugne the Apostolicall truth notwithstanding these things I doubt not to say that the Romane Church continued long time found in all substantiall matters of Christian doctrine vntill humane Traditions beganne to entermixe themselues with religion instituted by diuine authority which then most apparantlie began when the Church came to enioy temporall peace and prosperity presently after the dayes of Constantine the Emperour in whose time and by whose donation poyson was powred into the Church as the b Vita Silaestri approbata life of Siluester Pope deliuereth of a certain Angelical voice pronouncing as much the operation of which poison shewed it self partly in effect in the time of Damasus when by reason of the competency and contention which was betwixt him and c Ammian Marcellia lib 27. cap. 2 Ra on in Annal. Vrsisine for the Romane See so much bloud was shed that I hope if d I Cortil 2. Marcellin ibid. Sâ—crates l. 2. ca. 11 affirmeth how the Bishop of Rome exalting themselus aboue the limits of Priesthood into temporall dominion contended for the Primcay ouer all other Churches Saint Pauls argument bee true the Romane Church was then very carnall oppressed with such grieuous contentions and not being in vnity of spirite thinking the same thing but hauing such horrible schismes amongst them and I doubt not to affirme but that Damasus more or lesse as hee was delighted according to the fashion of Romane Bishops with sumptuous attendance in his person so also more or lesse brought in sumptuous seruice and pompous ceremonies into the Church and this the Pontificians cannot deny if diuers thinges that bee in Damasus his Pontificall bee truly attributed to that Popes institution and collection which in sundry thinges I beleeue not but this Bishoppe is made a Saint in the Romane calender the Lord knowes for what vertue or when he was first fainted perhappes for his tumultuous entrance or pompuous conuersation in the chaire of Rome in which respect hee may be reputed in some degree the Protoparent of many his Successors These beginnings and entrances of corruption vanity into the Church of Rome obserued which in succeeding times and in ages after ages grew into most horrible grieuous prophanations by the subtlety of Satan whilest the Gouernours of the Churches g Math. 13. were a sleepe that is were lulled with temporall peace and prosperity I seriously first consider those Propheticall wordes of our h Luc. 13. Sauiour in which hee hath foretold that when hee should come he should hardly find faith vpon earth which defection from faith as it was to bee and generally to ouerwhelme the whole world before Christs second comming so who coulde long agoe precisely say when it was to beginne onely after-experience hath demonstrated it and doth tell vs that according to another Propheticall prediction of the most blessed 2 ad Thes 2. Apostle who hath expresly deliuered that this defection and Apostacy should bee when that man should sitte in the temple that is the Church at whose comming the Romane Empire should be taken out of the way and who should extoll himselfe sitting in the Temple aboue all that is called or worshipped as God vpon earth who should also in himselfe and by his followers worke wonders and miraculous prodigies bosting and bragging therein who should also Apostatat from the charity of truth that is from the iustifying faith in Christ Iesus onely that iustifying faith in Christ Iesus onely which is so much and so often commended in sacred Scripture who also should Apostatate from most Articles of Christian doctrine For vaine is that exposition of the Remists who would faine interprete this Apostasie of which the Apostle speaketh to bee from the Pope and from his Primacie and particular Romane Church vaine I say for who will say that a man might not iustly haue departed from the communion of such Popes as k Genehrard lib. 4 Chronol sâ—â—ulo 10. Baron ad aun 900. anno 908. Plaim in vita sapissime in Bonifa
to interprete this flight of the woman to haue been about the time of Constantius or else to signifie some other particular desolation destitution of the Church when shee was persecuted by the Gentiles I doe not much insist vpon it and yet although this generall destitution of the Church should last but for a short time as they desire yet it quite ouerthroweth their ground of the Churches * Almost all Pontificians acknowledge that in Antichrists time the true Church shall bee in conspicuous without any publike â—â—uicâ— so Bellarmine Dried Sâ—aâ—es Valâ—nt Râ—mists clearely vpon the 2. to the Thes 2. continuall and neuer intermitted manifest and vniuersall conspicuity Further without all question if the e Apocal. 13 whole world shall admire after the image of the beast which image of the beast must of necessity be vnderstood of some kind of Monarchicall gouernment Empire or rule the which like an Image shall represent and stand as it were in stead of the Romane Empire it selfe then doubtlesse the number of those which shall refuse to adore the Image of the beast and to acknowledge the Popes temporall and spirituall absolute Monarchy will not be great but small at the very first till God by the spirite of his mouth shall vouchsafe by degrees to destroy the harlot where the image of this beast resideth To confirme what I haue said I will annexe the prophesie of one Hildegard a religious Virgine whom the aduersaries repute a Saint and f Theodoric Niem 2. lâ—b de priuilegijs Imperij cap. de Oâ—b 2. 3. whose bookes in the which this prophesie is Eugenius the third in a Councel at Treuers at which Saint Bernard was present receiued and approued This deuout Virgine hauing prophesied of a defection that should bee from the Romane Empire she foretelleth also of a general diuision that should be in the church and withall how by reason of the wickednesse pride and neglect of Religion which all would see in the Popes Apostolicall as shee calleth them all Kingdomes * This her prophesie is agâ—â—ing to the doctrine of lâ—aâ—ned 〈◊〉 in his booke of the auâ—â—â—â—ibility oâ— the Pope and in the time of Pope Juliâ—s all the Prelates of France at Touâ—es in a Councell there affiâ—med the same as Iohn dâ— Sâ—â—â—s relateth in Lewis the 12. would thereupon choose vnto themselues Archbishops and Gouernours of other names vnder whom they might and would professe Christ and his pure Religion leauing saith she vnto the Pope Rome alone with a few territories adioyning thereunto vnder such Gouernours and Archbishops saith shee Peoples and Kingdomes shall embrace iustice obserue the ancient customes and disciplines as the ancieÌ„ts were accustomed to do Thus she by which prophecie it is euident what this Saint and all those who approued her books thought of necessary subiection to the Bishop and Church of Rome Not vnlike is that which they write of their Prophetisse g Lib. 4. reuelat cap 57. Brigit shee bringeth in the mother of Christ thus speaking to her sonne Rome is a plentifull field to whom Christ answered thou sayest true but cockle hath ouergrowne this field and therefore it must bee clensed with a sharpe iron it must bee purged with fire and plowed with oxen therefore I will deale with it as he who remoueth plants into another place for h The Bishop of Eâ—hesus was threatned by God to haue his Candlesticke â—emooued out of his â—lace foâ— leauing of his first charity Apocal 2 What presumption therefore 〈◊〉 the Roman Popâ—s to thinke theis Candlestick cannoâ—â—â— remoued who haue abandâ—ned all the primitiue chaâ—ity of the Apostles and are whol degene rated into aâ— câ—taâ—iâ—â— of sin bâ—t I wish theÌ„ to â—ead the â—â— of S. Pauls epist to them such a punishment is prouided for that City as if the Iudge would say flea off the whole skinne draw out of the flesh all the bloud cut all the flesh into peeces and breake all the bones that all the marrow may flow away thus there and if the prophesie of the worthy virgine Meethildis be truly related from her the controuersie with Rome is at an end for shee in expresse termes foretelleth that the Church of Rome should wholy apostotate from the faith of Christ and that there should remain in Germany a poore and persecuted Church which should serue and worship God religiously and purely This is cleare likewise that of Iohn Capistran is as cleare that Rome in time would be so purged and the Popes and Cardinals brought so in order that there would bee none found who would make haste to be Pope contrary to the fashion now i Read dist 79 cap si quis and Baron Anno 912. vsed when no one almost entereth canonically but either by fauor canuasing of some Cardinall or procurement of some Prince or by bargaine as Simon would haue bought power to haue giuen the holy Ghost This Iohn Capistrane whom I mentioned was reputed a Saint by them as likewise was Iohn of Calabria as k Possâ—â—ine in a par verbo Câ—â—â—llus Posseuine in his Apparate affirmeth of him of whome Roger Houeden reporteth that hee should affirme that one l Houâ—d in Ric. 1. who should be Antichrist and a Pope was then born in Rome vulgar is the like prophesie of Ioakim Abbot by me mentioned aboue of Antichrist then born in Rome sundry are the like prophesies which them selues also admit amongst themselues to their owne confusion and yet forsooth they would tie all vnder pain of damnation against all Scriptures and all Antiquity to embrace their nouelties and in no case to forsake Rome but against this their paradoxe I may most iustly vse the words of l Tertul. Apolog. cap. 6. Tertullian vnto them vsed by him in like case vbi religio vbi veneratio c. Where is Religion where worship and reuerence due from you to your Elders in habit liuing discipline sense and last of all euen in speech you haue renounced your Ancestors you alwaies prayse Antiquity but day by day you liue newly thus he so these men in all their vanities of Pardons graines round wafers merites of Saints Purgatory fire transubstantiation adoration of Images c. pretend Apostolicall Tradition but being vrged to shew them to be ancient and to carry them vpward towards the Apostles they faint in the midway and when forsooth they faile they will then vow professe pronounce and protest that although they know no mention made of them yet sure they were all vsed before that time euen from the Apostles dayes and here they stumble into that absurdity which they vainely obiect against others to witte of inuisible inaudible and vnlegible Traditions one of their Rules of faith the practise whereof in ancient times they cannot shew and although the pure Church of Christ had beene for many yeares together so inuisible so inconspicuous that there could no known nor set Congregation be defined