idolatries and whose doctrine is confirmed by scriptures most certeine traditions councels fathers and practise of the ancient church and which teacheth the narrow way and maketh subiects obedient and is sure to continue but neither is the church of Rome catholike nor apostolike which embraceth vncerteine traditions and apocryphall scriptures with equall affection to canonicall scriptures and which receiueth all the popes decretales concerning matters of faith albeit they conteine doctrine neither apostolicall nor general secondly it will be an easie matter to shew that the Romish church abhorreth neither heresie nor idolatrie nor noueltie thirdly in diuerse discourses against Bellarmine I haue shewed that popish doctrine hath neither ground of scriptures councels nor fathers thereby also it may appeare that popish traditions are most vaine vncerteine and superstitious fourthly the way which that church teacheth is broad and easie for what is more easie than to heare masses and to eat fish and to confesse sinnes and to obserue diuers externall ceremonies and yet by these small things papists hope to be saued fiftly we finde that all the rebellions of England Ireland and France haue wholly procéeded from the church of Rome and the doctrine of the seditious Iebusites and Cananites and masse priests neither will euer rebellion be rooted out vnlesse the tyrannicall vsurpation of popes be repressed and their parasites taught to submit themselues to their liege princes sixthly what certeinty in iudgement can the papists haue that depend vpon the resolutions of blinde vnlearned and wicked popes finally we sée Antichrist to be reuealed and the city of Babylon to fall to confusion who then doth not expect and beléeue the vtter ruine and desolation of Antichrists state Further Bristow telleth vs that euery church that is risen after the first planting of religion and gone out of the catholike church and from apostolike doctrine and is not the communion of saints nor euer visible and which is not the teacher of all diuine trueth and the vndoubted mother of Christes children is not the true church But the church of Rome as it is now visible in the pope and cardinals in the officers of the popes chamber in popish prelates sacrificing priests monks friers and nunnes and their officers and adherents whose faith is built on popish decretals and mincing scholasticall distinctions as fine wouen as any spider webbe rose out of the earth long after the apostles times and first planting of religion and that the Romish church crept out by little and little out of the catholike and apostolike church for apostolicall doctrine embracing apostaticall and light fancies and traditions and for the maintenance of mens bellies and the popes authoritie is departed from Christ and hath made war vpon the saints in the same also whores are openly mainteined cutthrotes by rewards incited to kill and poison princes and a way to all periuries and vices by the popes indulgences opened how then can any call this a communion of saints finally he that expecteth trueth at the popes hands shal be gulled with fables and he that calleth Rome a mother can be content for gaine to call the whore of Babylon and mother of errours his mother argument 70 The church of Christ neuer allowed the decretals of popes or the extrauagants or rules of Chancery concerning the popes authoritie and procéeding but in these lawes the church of Rome hath diuers rules of the Romish faith and thereby gouerneth her procéedings argument 71 In the church of Christ clerks were not exempt from the subiection of princes The apostle saith Let euery soule be subiect to higher powers But in the church of Rome all clerks are quited and exempted from the princes power as Bellarmine in his booke of that argument by the popes canons and all his wit endeuoureth to proue argument 72 The true church neuer baptized belles nor held monkes coules to be equall to baptisme but the popish church as the l Grauam 51. Germanes in their grieuances declare baptizeth belles and compareth the entrance into monkish profession with baptisme argument 73 Finally neuer was Christes church or any part of Christes church within any kingdome gouerned by an archpriest and certeine seditious Iebusites masse priests and such like vermine Howsoeuer then they deny it in others yet can they not deny but that the papists of England are not members of Christes church but rather of the synagogue of Satan CHAP. II. That the doctrines and traditions of the Romish church which the church of England refuseth are mere nouelties and late deuised fancies IF when the papists doe recommend vnto vs their old religion they meant nothing els but the religion of Christ Iesus which the apostles first taught and which the apostolicall and most ancient Christians receiued and deliuered to posterity we should not much contend with thim for that is the religion which we professe not varying in any thing from the apostles créed and other créeds either set out by Athanasius or the most ancient generall councels of the church nor denying any thing that is expressed or proued out of the holy canonicall scriptures But when they talke of old religion they meane the religion of the church of Rome which was either established by later popes or taken vp by lewd custome and vncerteine tradition the which though it séeme to some ancient yet in very truth is new and no way to be compared to the religion that was first deliuered by Christ and his apostles neither doth it deserue the name of old religion for as Ignatius said a Epist ad Philadelph sometime antiquitas mea Christus est so we may say that Christ is the top of our ancestry that the apostles doctrine is both ancient most true id verius quod prius saith b Lib. 4. contra Marcion Tertullian id prius quod ab initio id ab initio quod ab apostolis if thē the papists as they bragge could prooue their religion to be deriued from the apostles then would we indéed confesse it were ancient if they cannot then we must say to them as c Epist 65. ad Pammach Ocean Hierome said to one in his time cur profers in medium saith he quod Petrus Paulus edere noluerunt why doe they produce articles of faith vnknowen to the apostles nay why doe they teach vs points of religion which in times of the ancient fathers of the church were vnheard of will they haue that accounted old which the fathers of the church which were long after the apostles neuer knew nor the ancient church euer receiued they would so d Contra. haeres c. 35. but Vincentius Lirinensis doeth call him a true catholike that doeth onely beléeue and hold whatsoeuer the ancient catholike church did vniuersally beléeue quicquid saith he vniuersaliter antiquitus ecclesiam catholicam tenuisse cognouerit id solum sibi tenendum credendumque decernit if then the papists will hold all the religion which now
they professe their religion will neuer prooue ancient nor catholike not ancient for that diuers doctrines and traditions which they hold are new and vnheard of in the ancient catholike church argument 1 First they teach vs that the holy canonicall scriptures are no perfect canon of our faith for this doctrine is gathered out of the decrée of the councell of Trent that with equall affection embraceth vnwritten traditions and canonicall scriptures e Lib. 4. de verbo Dei c. 12. Bellarmine saith that scriptures are a part of the canon or rule of faith and not a whole rule dico secundò saith he scripturam etsi non sit facta praecipuè vt sit regula fidei esse tamen regulam fidei non totalem sed partialem f De doctrin princip li. 7. c. 1. Stapleton beside scriptures frameth a new rule which he calleth the order of tradition but this doctrine is new and contrary both to scriptures and fathers The g 2. Tim. 3. apostle he teacheth vs that the scriptures are able to make the man of God perfect and furnished for euery good worke he teacheth vs also that they are able to make vs wise to saluation likewise the fathers testifie that the scriptures are a perfect canon sufficiunt sanctae ac diuinitus inspitatae scripturae saith h Lib. contr idola Athanasius ad veritatis indicationem Basil in serm de fid confess saith it is an argument of infidelity and pride either to reiect scriptures or to bring in matter not conteined in scriptures he meaneth in questions of faith cum habeamus omnium exactissimam trutinam gnomonem regulam diuinarum legum assertionem saith i In 2. ad Corinth homil 13. Chrysostome oro vos omnes vt relinquatis quid huic vel illi videatur de his à scripturis haec omnia inquirite Tertullian writing against Hermogenes saith that he adoreth the fulnesse of scriptures And saint k Lib. 2. de doctr Christian c. 9. Augustine teacheth that all things concerning faith and maners are found in scriptures clearely propounded to conclude this point most derogatory it were to Gods diuine wisedome if any man should suppose the scripture to be an imperfect canon or halfe a rule or maimed doctrine as the papistes lately haue begun to teach argument 2 They haue made the bookes of Tobia Iudith Wisedome Ecclesiasticus Machabeies and such fragments of bookes as are in the old Latin interpreter and not in Hebrew equall to the bookes of Moyses and other prophets and to the writings also of the apostles this is the determination of the councell of Trent and the common doctrine now of the Iebusites and papists but new and no way approoued by the ancient church for these bookes were neuer allowed by any prophets or by the church of God before Christs time nor did the ancient fathers allow them Gregory in his morals lib. 19. c. 16. directly affirmeth the bookes of Machabeis not to be canonicall sicut ergo Iudith Tobiae Machabaeorum libros legit quidem ecclesia saith l In Prouerb Solomon Hierome sed eos inter canonicas scripturas non recipit he saith m In praefat in lib. paralip also where controuersie is concerning Apocryphall writings we must haue recourse to the Hebrews neither doth Augustine so make them canonicall as he reputeth them equall to other scriptures as appeareth by his words lib. 18. de ciuit dei c. 36. conrra Gaudent lib. 2. c. 23. nay Sixtus Senensis albeit he make all these bookes canonicall yet doeth he not giue to all equall authoritie let vs therefore sée any ancient writer that alloweth the decrée of the councell of Trent if the papists will not haue all men sée that they haue innouated the very canon of the Christian faith argument 3 They haue also made the old Latin translation authenticall contrary not onely to reason séeing it differeth not onely from the originall bookes but also is contrary to it selfe as may appeare by the editions of Sixtus Quintus and Clement the 8. but also to antiquity which as appeareth by the testimony of Hierome and Augustine alwaies preferred the originall bookes in matter of difference before translations argument 4 Concerning the interpretation of scriptures the conuenticle of Trent n Sess 4. determineth that no man shall interpret them against that sense and meaning which the holy mother church holdeth to whome it belongeth to iudge of the true meaning and interpretation of scriptures end by the church they vnderstand the the pope and church of Rome but this act is altogether new for we do not finde that euer the easterne or African churches were forbidden to interpret scriptures as well as the church of Rome or that the fathers of the church were tied to expound scriptures after the opinions of the bishop of Rome nay we finde that no interpretations are more absurd then theirs or more contrary to the meaning of the holy ghost as for example may appeare in these two points In the law of Moyses we are expresly forbidden to make grauen images to worship them but the church of Rome interpreteth these words so galantly that men may both make grauen images and worship them our sauior Christ saith bibitē ex hoc omnes but the Romanistes turne it contrary and will haue no communicantes to drinke of the Lords cuppe but the priest onely argument 5 In time past o Dist 15. c. sancta Romana Christians were forbidden to read the legends of Quiricus Iulitta and George the 8. books of Clement the acts of Tecla and Paul the booke of the assumption of the virgine Mary and such like The acts also of Siluestre bishop of Rome and writings concerning the inuention of the holy crosse and of the head of Saint Iohn Baptist were doubted of but now these legends for the most part are the grounds of Romish traditions which the church of Rome placeth in equall ranke with holy canonicall scriptures is it not then apparent that the very grounds of Romish traditions are laid vpon fables and of late inuention argument 6 The foundation of the ancient apostolicke faith was laid vpon the scriptures as is euident for that the city and church of God is built vpon the prophets and apostles Christ Iesus being the corner stone p Lib. 3. aduers haeres c. 1. Ieremy saith that the apostles first preached the gospell and afterward by the will of God deliuered the same in scriptures that they might be a foundation and piller of our faith but now Bellar. teachech vs that the pope is the foundation of the church and Stapleton doubteth not to q De doctr princip in praefat say that the pope is the chiefe subiect of ecclesiasticall authority and r Cancanonicis dist 19. Gratian like a shamelesse fellow vnder the name of Saint Augustine doubteth not to recken the popes decretale epistles among the canonicall scriptures argument 7 Stapleton
grant that any is saued iumbling catholike and Romane together as appeareth by the confession of the Iebusites of Burdeaux by Canisius Catechisme translated into Spanish by Hierome Campos Bristowes 12. motiue in the margent the cardinall of Cusa epist 5. ad Bohemos Cochlaeus hist Hussit lib. 11. argument 15 The papists also to fit their new fantasies haue coined a new definition of the church h De eccles milit c. 2. Bellarmine defineth the church to be a company of men conioined in one profession of faith and communion of sacraments vnder the gouernment of lawful pastors and especially of the bishop of Rome which definition is neither to be shewed in any authenticall writer nor prooued by any good argument for neither is it sufficient to professe the faith outwardly and to communicate in sacraments and to liue in subiection vnder lawfull pastors to make a man a true member of the catholike church nor can it be shewed that all christians haue euer liued in subiection of Romish bishops not that for that most wicked persons and atheists and heretikes may make an externall profession of their faith and receiue the sacraments as did Iudas and liue in outward subiection to their pastors which notwithstanding the ancient fathers doe not acknowledge to be true members of the church not this for the Easterne and Africane churches in time past were neuer gouerned by the popes decretales If Robert Parsons thinke otherwise let him produce thrée or foure decretales of popes whereto these churches yéelded obedience argument 16 The ancient fathers beléeued that the catholike church is a communion of saints and a multitude of true beléeuers the first is proued by an article of our creed and so proued that it may appeare that the fathers accounted no licentious liuers true members of the church Non ideo putandi sunt mali saith S. i Lib. 2. contr lit petil c. vlt. Augustine esse in Christi corpore quod est ecclesia quia sacramentorum eius corporaliter participes sunt the second is proued for that faith is the life of Christans Ecclesia est domus Dei saith k In Psal 51. Hilary omnes euangelicae fidei sectatores likewise l Lib. 1. de sacrament Ambrose saith that the first thing that is required in a Christian is faith and both these points I haue at large prooued against m Lib. de eccles part uat sedec 6. 7. Bellarmine but the papists if any credit be to be giuen to n Lib. de eccles miâ—it c. 2. Bellarmine do hold that a man may be a part and true member of the true church albeit he haue neither faith nor charitie nor any inward vertue so that by his confession the Romish church may consist of infidels atheists sodomites and abominable persons argument 17 The ancient church was wont to reuerence the apostles canons but the late Romish church doth not much regard them as is apparent by the the 5.9 and 31. canons which are not now obserued Ex 84. apostolicis canonibus saith o Lib. 5. de sacror hom continent c. 105. Michael Medina quos Clemens Romanus pontifex eorundem apostolorum discipulus in vnum coegit vix sex aut octo Latina ecclesia nunc obseruat likewise Martin Perez de tradit part 3. c. de autorit can apost saith that many things are conteined in the apostles canons which through the corruptions of times are not fully obserued argument 18 The ancient church neuer vsed to confesse their sinnes to angels saints and to the virgine Mary neither were Christians inioined in time past to say Confiteor Deo omnipotenti beatae Mariae semper virgini beato Michaeli archangelo beato Ioanni Baptistae sanctis apostolis Petro Paulo omnibúsque sanctis as the papists say in euery masse nay in ancient p In missa Jacobi Marci Basilij Chrysostomi missals this forme is not found argument 19 Neither did the priests clerke in ancient time giue absolution to the priest as it is in the missale of Rome nor say Misereatur tui omnipotens Deus dimissis omnibus peccatis tuis perducat te ad vitam aeternam for that is nothing els but to giue the keies to boies and preferre the scholar before the master argument 20 The confession of faith also set out by q Bulla Pij 4. super forma profess fidei Pius the fourth wherein all that take degrées in schooles or take charge of soules professe that they beleeue and admit ecclesiasticall traditions and constitutions and the scriptures according to the Romish sense the seuen sacraments and the doctrine of the councell of Trent concerning originall sinne iustice of works the sacrifice of the masse transubstantiation and other points there established is new and no where to be prooued out of the ancient fathers of the church argument 21 In the rehersall of the tenne commandements the ancient fathers neuer vsed to leaue out that commandement that concerneth the making of grauen images like to God and the worshipping of them But the Romish church knowing it selfe guilty of the breach of this commandement in their litle catechismes put before the office of the blessed virgine and diuers other r Catechism de Hieronymode campos bookes doe leaue the same quite out argument 22 In ancient time Christians beléeued that all was sinne that was contrary to the commandements of God for so they collected of the words of the law that pronounced all accursed Å¿ Deut. 27. Galat. 3. that did not abide in all things t 1. Iohn 5. that are written in the booke of the law to doe them and Saint Iohn saith expresly that all vnrighteousnesse is sinne and if it were not so then were the law of God a most imperfect and vncertaine rule but the u Consur colon f. 46. papists of late time affirme that all that is repugnant to the law is not sinne and that concupiscence is not sinne in the regenerate and finally that it is no sinne not to loue God withall our hart and all our soule argument 23 Ancient Christians beléeued that concupiscence euen in the regenerate is sinne for that is prohibited by the law of God that saith thou shalt not couet the apostle also doth call concupiscence in himselfe being now regenerate sinne and necessarily it must be so séeing we are by the x Deut. 6. law of God bound to loue God withall our hart all our soule all our strength Saint Hierome y In Amos 1. saith that it is sinne to thinke things that are euill and Saint z Lib. 2. contr Faust Manich. c. 27. Augustine teacheth vs that whatsoeuer is desired or coueted against the law is sinne but the late conuenticle of Trent decréeth that concupiscence in the regenerate is no sinne argument 24 The apostle Iames teacheth that we doe all of vs sinne and that in diuers things and Saint Iohn saith that he
laieth 7. principles or grounds of Christian doctrine ſ Lib. 1. doct◠princip c. 1. whereof the first concerneth the church of Rome the second concerneth the pope the third the meanes that the pope vseth in iudgement the fourth the popes infallible iudgement the fift his power in taxing the canon the sixt his certaine interpretation of scriptures the seuenth his power in deliuering doctrine not written Which principles are not onely new but the most rascall deuises that euer procéeded out of the mouth of a diuine or man of learning for among all these principles neither the scriptures nor ancient rules of faith are numbred nay in plaine termes he doubteth not to affirme that Christian religion is built vpon the popes authority in hac docentis hominis authoritate saith t In praefat ante relect princip doctrinal he in qua deum loquentem audimus religionis nostrae cognoscendae fundamentū necessario poni credimus but if this be the foundation of popish religion then before Stapletons time that religion had no foundation for no man euer heard of either such principles or such a foundation so laid argument 8 We finde that the religion of papists concerning the masse and transubstantiation and diuers other points of faith is founded vpon the decretales of popes but these decretales were not collected into forme nor established for law before Gregory the 9. Boniface the 8. Clement the 5. and Iohn the 22. by whose authority as appeareth by the seuerall prefaces of Gregory the 9. Boniface the 8. and Iohn bishop of Rome that published the Clementines secondly it appeareth for that in all these bookes there is but very few constitutions of ancient bishops of Rome thirdly for that by the lawes of the Code and canons of councels it appeareth that the church for aboue a thousand yeares was gouerned by the lawes of Emperors and generall councels fourthly for that Aeneas Syluius confesseth that before the councell of Nice the church of Rome was not respected and finally for that he that maketh the collection of the Popes lawes and Bulles that were authenticall u In Bullari◠beginneth with Gregory the 7. that was a thousand yeares after Christ which he would not haue done if he could haue found any lawes more ancient than his Indéed I confesse that now and then our aduersaries produce the decretales of Clement Anacletus Euaristus and others but the matters conteined in those epistles and the stile doth so much differ from those times that euery modest and learned papist is ashamed to say these epistles were those whose names they cary argument 9 The power and authoritie likewise of popes in receiuing appeales granting rescripts aswell of fauor or iustice dispensing in cases reserued electing and translating of prelates and all other matters dependeth vpon the decretals of late popes and this appeareth not only by the decretals of Gregory the 9. Boniface the 8. Clement the 5. and Iohn the 22. but also by the rapsody of decrées which Surius collecteth in his first tome of councels for albeit he alledgeth the names of Anacletus Zepherinus Calixtus Fabianus and others yet they speake onely great words and vse generall termes for the particulars of the popes authoritie he can not alledge them albeit such counterfeit and rifferaffe stuffe would aduantage him nothing if they were truly alledged argument 10 The foundation of the ancient church is strong being built vpon the doctrine of the Prophets and Apostles our Sauiour Christ being the chiefe corner stone but the church of Romes foundation being laied on the pope and his decretales is weake and not durable Videtur nostra ecclesia saith x Lib. 5. de prouident Dei Saluianus ex vna scriptura foelicius-instituta aliae habent illam aut debilem aut conuulneratam habent veterem magistrorum traditionem corruptam per hoc traditionem potius quà m scripturam habent the foundation therefore of papisticall religion is both new and weake being grounded vpon men both subiect to errors and other grosse sinnes argument 11 Scriptures in the apostles times and long after were neuer forbidden to be translated into tongues that could not be vnderstood of the vulgar sort but now the papists suffer them not to be so translated y Index libr. prohib reg 4. that euery man may vse them Cum experimento manifestum sit z Ibidem say they si sacra biblia vulgari lingua passim sine discrimine permittantur plus inde ob hominum temeritatem detrimenti quam vtilitatis oriri they punish also both the bookesellers and the readers that haue vulgar bibles without licence albeit translated by themselues argument 12 In ancient time the gouernors of the church exhorted Christians to reade the scriptures our Sauior a Ioan. 5. Christ speaking to the people exhorted them to search the scriptures and the Beraeans were b Act. 17. commended for searching the scriptures S. Paul writing to the Colossians c Coloss 3. wished that the word of God might dwell in them plentifully in all wisdome the fathers also teach that the reading of Scriptures belonged also to lay men S. Hierome writing vpon the third chapter to the Colossians Hic ostenditur saith he verbum Christi non sufficienter sed abundanter etiam laicos habere debere docere se inuicem monere and Chrysostome homil 9. in epist ad Coloss Attend saith he as many of you as are secular persons and gouerne wife and children how the apostle doth command you also to reade the scriptures aboue all and that not lightly and carelesly but with great diligence d In Isai homil 2. Origen finally wisheth that all Christians performed that which is written of searching the scriptures but the papists haue a contrary spirit speaking of the vulgar bibles translated by their owne side they say thus Qui absque tali facultate ea legere e Index libr. prohib reg 4. seu habere praesumpserit they punish also the booksellers f Ibidem that haue such books without licence argument 13 In the times of the ancient fathers we do not reade that any holy bishop condemned bibles translated into vulgar tongues or burnt them albeit some errors were conteined in the translations neither did they repute lay men to be heretikes and burne them because they read the scriptures in their mother tongue but now the papists burne the holy scriptures vpon pretence of errors which notwithstanding they are not able to proue to be errors they haue also burned Christians for reading scriptures as appeareth by the register of Bishop Longland in king Henry the 8. his daies g Index libr. prohib reg 4. and now they punish both such as reade bibles and such as sell them argument 14 The ancient fathers of the church beléeued the church to be catholike but our papists now beléeue no church but the Romane church and without the Romane church they will not
eat all swéet meates and dainties on their fasting daies fourthly we find not that in the ancient church men were commanded to come to auricular confession once euery yéere at the least for that was first decréed by Innocent the third as appeareth by the chapter omnis vtriusque de poenit remiss finally the ancient church did not forbid Christians to solemnize marriages as of late time the Romish church hath done in regard of holinesse of times and for that maried men cannot so well serue God as those that forsweare them such humane doctrines therefore our Sauiour Christ condemneth and such voluntary worships the holy apostle misliketh neither can such additions of humane precepts binding mens conscience stande either with the liberty of Christians or perfection of gods law argument 38 The doctrine of purgatory for satisfaction to be made for temporall punishments due for mortall sinnes which the papists doe holde was not knowne in ancient time Augustine maketh a question whether any purgatory is after this life and Gregory the dialogist séemeth to grant that small sinnes are purged after this life but that men doe satisfie for temporall punishments in purgatory neither of them doeth once affirme neither was any such thing knowen or taught before the conuenticles of Florence and Trent the first founders of this deuice in the church argument 39 The solemnity of the yeare of Iubiley amongst Christians was first ordeined by Boniface the 8. and afterward altered by Clement the 5. and last of all brought to 25. yeares by Paule the second but not borrowed from Christians but either from the heathen that euery hundred yéeres had solemne plaies called Iudos seculares to which these plaies and pageants of Romish indulgences may well be resembled or from the Iewes that euery fifty yeares celebrated a Iubiley and now agréeing neither with Iewes Gentiles nor ancient Christians the popes also when they please grant extraordinarie Iubileies and as great pardons as are granted the very yeare of Iubiley argument 41 That the popes indulgences depend vpon late lawes and authority without proofe out of scriptures or fathers it appeareth by the defences made by the principall patrons of indulgences those also that are not altogether past shame confesse so much ſ Art 18. aduers assert Luther Fisher sometime bishop of Rochester saith that before purgatory was feared no man sought for indulgences he confesseth also that in the beginning of the church there was no vse of them quamdiu saith he nulla fuerat de purgatorio cura nemo quaesiuit indulgentias and againe in initio nascentis ecclesiae nullus fuerat earum vsus as for indulgences for not onely hundreds but also thousands of yeares neither Bellarmine nor Parsons can alledge either good proofe or ancient precedent argument 42 The taxe of the popes chancery for the dispatch of pardons for murders parricides rapes adulteries incestes sodomitry yea apostacy and Iewish and Turkish blasphemies I doe not thinke that the most shamelesse Iebusite in the whole order will auow to be ancient argument 43 Scholasticall diuinitie which is nothing else but a mixture of fathers authorities philosophicall subtilties and popes decretals began but from Peter Lombard some eleuen hundred and odde yéeres after Christ how then can the Romish faith that relieth wholly vpon this diuinity be accounted ancient argument 44 t Lib. 1. de verb. dei c. 3. Bellarmine saith that the new testament is nothing els but the loue of God shed into our hearts by the holy Ghost which argueth that the Gospell and new Testament of papists is a new Gospell differing much from that of Christ Iesus for Christs Testament was established in his blood and is a couenant concerning remission of sinnes most especially but charity is wrought by the holy Ghost in those that are alreadie reconciled by the blood of the new Testament Chrysostome Theodoret and others writing vpon the second epistle to the Corinthians chap. 3. say that the spirit quickning is the grace of God that remitteth our sinnes and that charity is not the new testament it is most euident for that then Christ had died in vaine and then we might haue had the new testament established by the law that requireth charity and not by the testament in Christ his blood which is a declaration of Christ his satisfaction and remission of sinnes argument 45 The same u Lib. 2. de pontif Rom. c. 12. man teacheth vs that it is a matter of faith to beleeue that the pope hath succeeded Peter in the gouernment of the vniuersall church but this is new and neuer heard of in the ancient church of Christ is it not then a new Christian faith which these new vpstart Iebusites defend argument 46 That there are iust seuen sacraments and neither more nor lesse albeit the same was talked of in the instruction of the Armenians in the conuenticle of Florence yet it séemeth to bée first established by the conspirators of x Sess 7. Trent for neither can Bellarmine nor any of that faction shew any authenticall law of greater antiquitie for the ioint and iust number of sacraments then the authoritie of the instruction of the Armenians deliuered in the name of the councell of Florence and the conuenticle of Trent is it not then a new religion that hath so new sacraments argument 47 The papists also teach vs that the sacraments conteine grace and doe iustifie those that are partakers of them but since the world began it was neuer heard of till of late idle monkes and friers began to resolue it that Christians were iustified by orders confirmation matrimony and extreme vnction let Bellarmine or any papist if he can prooue that men are iustified by these sacraments if he cannot then can it not be denied but as the papists deuise new meanes of iustification so they deuise vs a new religion argument 48 That the formes of confirmation and extreme vnction are new it appeareth by the decrées of the Trent councell and instruction of the Armenians fathered on the councell of Florence if any deny this he must shew where these words signo te signo crucis confirmo te chrismate salutis were receiued by any authority before and where the words and greasings of diuers parts of the body vsed in extreame vnction were established by the church Wherein to auoid cauilles I would haue Robert Parsons and his seditious brood of rebelles to marke that I deny not but that idle schoolemen might prate of such matters before but I say the same was not before those times confirmed by law nor generally receiued would he please to try his strength in demonstrating the contrary he should soone be forced to confesse that I say true argument 49 That spirituall gossips may not intermary and that such mariages being once contracted should be of no force is also a new doctrine flowing from the stinking sinke of popery argument 50 It is also new doctrine that man and wife
relect princip doctrin man intreating of the sure grounds and principles of Christian religion doeth leaue the scriptures quite out of the reckoning but Athanasius in Synopsi doth call the canonicall Scriptures the anchor and stay of our faith a Lib. 3. aduers haeres c. 1. Irenaeus saith that the apostles first preached and afterward deliuered the Gospell in Scriptures that they might be a foundation and pillar of our faith the church saith b Homil. 6. in Matth. Chrysostome is Hierusalem whose foundations are placed vpon the mountaines of the scriptures and with them doe consent all true catholikes condemning the error of the papists falsely called catholikes argument 5 The papists call the scriptures a killing letter as appeareth by the Remish annotations vpon the 3. chap. of the 2. epistle to the Corinthians as if God had deliuered his will in writing to the entent to kill them that read them they c Annot. Rhemens in Ioan. c. 5. slander them also as if they were darke and hard to be vnderstood finally they disgrace them d Ibidem in c. 4. Matth. saying that the diuell and heretikes alledge scriptures others call them a nose of waxe Inken diuinitie and matter of strife and contention and condemne the reading of scriptures as pernicious and hurtfull but true catholikes had alwaies a reuerent regard of holy scriptures as the grounds of faith and directions of holy life e Lib. 3. aduers hares c 2. Irenaeus saith that it is the property of heretikes when they are conuinced by scriptures to fall into dislike of them and to accuse them the papists therefore in this point are rather heretikes then catholikes argument 6 The papists among canonicall scriptures reckon the decretales of popes inter canonicas scripturas decretales epistòlae connumerantur saith the rubrike dist 19. c. in canonicis and this Gratian goeth about to prooue by a place of saint Augustine which he there falsifieth this also séemeth by Gregory the 13. to be approoued in his edition of the canon law neither doe I thinke that any papist will deny that the popes decretales in matters of faith are to be receiued of all men but ancient catholikes neuer had the decretals in this estimation nor thought them to be canonicall scriptures or grounds of faith or infallible as the papists call them nay Thomas Aquinas albeit no catholike f 2. 2. q. 1. art 1. confesseth that the ground of Christian faith is the first trueth or God himselfe and not onely Cyprian tooke exceptions against Cornelius Ireney against Victor the councell of Carthage against Sozimus but also diuers catholikes against the decretales of diuers popes argument 7 The conuenticle of g Sess 4. Trent vnto the canon of scriptures of the olde testament hath added not onely the books of Tobias Iudith Wisdome Ecclesiasticus and of the Machabeies but also such additions as are found in the olde latine translation albeit they be not found in the originall text and these they place in equall ranke and degrée with the books of the prophets and apostles which is contrary to the faith of the catholicke church as appeareth by the testimony of Hierome in his preface to the prouerbs of Salomon in his epistle to Paulinus and in his generall prologue before the bible which he calleth prologum galeatum of Athanasius in synopsi of Epiphanius in his booke of waightes and measures of Melito of the councell of Laodicea can 59. of the canons of the apostles can 84. and diuers others neither is it materiall that Augustine lib. 2. de doctr christ c. 8. and a certaine councell of Carthage doe reckon the books of Tobias Iudith Wisedome Ecclesiasticus and the Machabeies among the canonicall scriptures for by canonicall scriptures they vnderstand such books as by order of the church were read publickely and commonly ioined together in one booke and were rather for some part a canon and rule of maners then of faith for that may be gathered out of the words of Saint Augustine and the councell that speake rather of the books as they were read then as they were authenticall Ruffine speaking of these books saith legi voluerunt in ecclesiis non tamen proferri ad authoritatem fidei ex his confirmandam Augustine also lib. de ciuit dei 18. c. 36. speaking properly of canonicall scriptures excludeth the books of the Machabeies though some churches receiue them for canonicall Athanasius in Synopsi accounteth the 3. and 4. of Esdras as canonicall as these books and Sixtus senensis doth not accounpt them equall to the rest of canonicall scriptures finally no one catholicke writer can be produced that alloweth the fragments and additions that in the olde latine interpreter are added to the originall text to be canonicall scripture are the papists then catholicks that haue no catholicke grounds of their faith argument 8 Papists allow no interpretations of scriptures against that sense which the church of Rome holdeth contra eum sensum h Concil Trid. sess 4. quem tenuit tenet sancta mater ecclesia but true catholicks neuer allowed such senses and interpretations as the church of Rome doth make as for example the church of Rome beléeueth that Christ when he said to Peter pasce oues meas gaue power to the pope to depose princes Againe where God saith to Hieremy chap. 1. ecce constitui te hodie super gentes regna Boniface the 8. concludeth that the pope hath power to iudge all earthly princes and these words ecce duo gladij hic he k C. vnam sanctam de maior obed expoundeth so as if the pope had two swords giuen to him the words deus fecit duo magna luminaria the pope interpreteth so as if the pope were meant by thy sonne and the emperor by the moone and as if the pope did so farre excell the emperor as the sonne is greater then the moone bibite ex hoc omnes they expound thus drinke not all of this and these words scrutamini scripturas they interpret as if lay men might not search the scriptures without license of the inquisitors infinit such like interpretations the church of Rome hath deuised but all contrary to the expositions of the fathers and the catholicke church argument 9 The conuenticle of Trent doth adiudge the old vulgar latin translation of the bible to be authenticall and preferreth it before the originall text but catholicks haue alwaies preferred the originall text before the latin translation Saint l In Epist ad Suniam Fretel ad Damasum Hierome saith that in the olde testament in matters of doubt concerning the translation we must haue recourse to the Hebrew as to the fountaine and in the new to the Greeke ad exemplaria Hebrea Graeca à latinis recurratur saith m Lib. 2. de doctr Chr. c. 10. Augustine Hilary also writing vpon the 118. psalme confesseth that the latin translation cannot satisfie the reader
to canonicall scripture Opinio ista saith he non est haeretica quia non est contra canonicam scripturam finally the councell of n Aen. Sylu. de gist concil Basil lib. 1. Basil doth determine him to be an heretike thatdoth reiect the catholike faith deduced out of canonicall scriptures and proued by fathers argument 56 They holde also that our sauiour Christ did passe out of his mothers wombe as the raies of the sunne do pierce thorow the substance of the glasse quomodo solis radij concretam vitri substantiam penetrant for these are the words of the Romane o Part. 1. in exposit 3. art fid catechisme but this sheweth that they giue no true flesh to our Sauior and that they ouerthrow the article of Christes natiuitie and a principall mystery of Christian religion argument 51 Peter p Lib. 1. sent dist 14. Lombard teacheth that there is a two fold proceeding of the holy Ghost the one temporal the other eternal but this point his own scholers do mislike as erronious non debet concedi saith Occham writing vpon this place quod spiritus sancti sit duplex processio ne duae spiritus sancti processiones videantur vt sunt duae filij generationes vna aeterna ex patre altera temporalis ex filio they also dislike his doctrine sentent lib. 1. dist 18. § 4. where he doth teach that the Holy Ghost is as properly said to be a gift as to proceed his words are aequè donum esse ac procedere argument 52 q Lib. 3. p. 290. Andradius saith that philosophers by naturall knowledge and by the works of the creation did after a sort know Christ crucified which I hope Robert Parsons will not denie to be erroneous argument 53 The conuenticle of r Sess 6. c. 9. Trent teacheth vs alwaies in this life to doubt of Gods fauour towards vs and of our owne saluation which is nothing els but a plaine demonstratiō that the same teacheth not true faith but rather a superstitious distrust and oppugneth these two articles of our Créed I beleeue remission of sinnes and aeternall life argument 54 Finally all those points of doctrine which before I haue declared to be neither ancient nor catholike and which do plainly declare that the papists are not the true church are also apparently erroneous which in part hath béene proued and shall further be declared at all times if either Robert Parsons or any man of note among the papists leauing off his vaine bangling about quotations dare vndertake particularly to answer my challenge or will aduenture hand to hand to encounter me CHAP. V. That all papists if they mainteine the doctrine of the pope and Romish church are plaine idolaters HOw odious and hainous a sinne idolatrie is the scriptures doe in many places declare Almighty God hauing published his law against idolatrie addeth a very seuere threatning against those that should transgresse it I am the Lord thy God saith a Exod. 20. he strong and jelous and visit the sinnes of the fathers vpon the children vnto the third and fourth generation of those that hate mee and when the children of Israel departed from their God to worship a molten image Suffer me saith b Exod. 32. he to Moyses that my wrath may waxe hot against them and that I may consume them Idolatry in scriptures is called spirituall fornication but nothing can more displease a man than that his spouse shall forsake him and breaking the couenant of marriage run after strangers In this case therefore c Deuter. 13. God forbiddeth a brother to spare his brother or a father his sonne or a husband his wife if any of them arise and say come and let vs serue other gods Sit primum manus tua super eum saith Moyses neither are idolaters onely punished in this life but also in the life to come Without saith d Apocal. 22. Iohn shall be dogges coniurers vncleane persons murderers and such as serue idoles and in the 21. chapter of the Reuelation he saith that idolaters shall haue their part in the lake that burneth with fire and brimstone If then popish religion do plainly mainteine most grosse idolatry as not onely by their practise is prooued but also by diuers godly mens writings verified not onely the magistrates are diligently and seriously to represse the priests of Baal and the mainteiners of idolatry but also all Christians are carefully to take héed of their damnable doctrine if not let them assure themselues that they shall neither auoid Gods iudgements in this life nor the lake of fire and brimstone prepared for idolaters in the life to come And lest any papist should complaine that I doe greatly wrong the Romanists and their religion charging them with idolatry I do now God willing purpose to make my charge good in this chapter What papists are not I declared in the thrée first chapters and I hope I haue made it plaine that they are neither true Christians nor catholikes it followed that I should shew what they are and that in part is performed for I haue declared them to be heretikes it resteth therefore now for a fuller description of their nature that I declare them to be idolaters in the last part we shall God willing examine the loialtie of Rob. Parsons and all the popes agents and adherents That the papists therefore are idolaters it shall be prooued by arguments first drawen out of scriptures secondly out of fathers thirdly out of the confession of some learned papists and lastly out of their owne common doctrine and practise argument 1 e That papists are idolaters arg 1. The first law of the decalogue doeth expresly forbid the hauing of other Gods non habebis deos alienos saith God coram me that is thou shalt haue no strange Gods before me or els thou shalt haue no other Gods but me out of these words I frame this argument whosoeuer doeth worship or serue any other God beside the Lord God that created heauen and earth is an idolater but the papists doe worship and serue other Gods beside the God of heauen and earth ergo the proposition is prooued first by the intention of the law that séemeth principally to be made against idolatry and not onely against worship of idols subiect to our sences but also against idoles which men frame to themselues in their owne imaginations and fancies secondly by the textes of Scriptures that account them idolaters not onely that worship idoles of colour or mettall or other matter but also that honor with religious honor such things as themselues fancie to haue diuine power so couetousnesse is called worshipping of idoles Eph. 5. and those are idolaters that serue f Matth. 6. Mammon or call a wedge of gold their god or that put trust or confidence in any creature visible or inuisible or that serue or worship any thing for God but onely the euerliuing and true God finally
pennance that is inioyned them Otherwise in his life time he is shut out of the Church and after his death prohibited christian buriall The councell of Trent Sess 14. c. 6. saith that auricular confession is necessary vnto saluation by the law of God Francis à victoria lib. de sacrament c. de confessione saith that a man being at the point of death is bounde by Gods law to confesse to a Priest If I say he had but one sparke of honestie or graine of modestie he would not haue affirmed that this maner of auriculer confession had béene ordayned by Christ hauing neither testimony of scriptures nor standing with the doctrine of the fathers Delicta sua quis intelligit saith the Prophet Psalm 18. How then can a man confesse all his sins which no maÌ„ is wel able to conceiue nor the papists in their multiforme cases of consciences able to eâ—presse Secondly the Prophet saith that at what time soeuer a sinner doth repent him of his sinne God will put all his wickednesse out of his remembrance If a sinner therefore repent he may haue remission of sinnes without auriculer confession Thirdly the fathers doe refell this confessionall doctrine nondico vt confitearis peccata conseruo tuo saith Chrysostome Homil. 2. in Psalm 50. qui exprobret dicito deo qui curet ea I say not confesse thy sinnes to thy fellow seruant which may reproch it to thee but speake to God which careth for such matters Ambrose vpon the 10. of Luke c. 96. saith hee readeth of Peters teares but not of his satisfaction And againe let teares saith he wash your sinnes that by word you are ashamed to confesse Lib. 10. confess c. 3. what haue I to doe saith Saint Augustine with men that they should heare my coÌ„fessions as if they were to heale my griefes Cassian also collat 20. c. 9. teacheth men to confesse to God such thinges as they blush to confesse to men Fourthly it is an absurd thing to say Christ ordained coÌ„fessioÌ„ not to be able to proue it out of the scriptures Fiftly if confeson of all sinnes were necessarie then who should escape damnation Sixtly Papistes themselues bring diuers cases wherin they say coÌ„fession is not necessary the Pope dispenseth in case of omisssion of confession which sheweth that confession is not iuris diuini nor necessary to saluation Finally Nectarius Bishop of Constantinople tooke a way a kind of auriculer confession for publike sinnes which was vsed in that Church as Sozomenus testifieth And this is sufficient to cleare me of all vntruth obiected against me by Owlyglasse If he thinke otherwise or if any man will not be perswaded let him orderly answere this and other latin treatises which I haue written concerning diuers of these seuerall causes If they cannot let them leaue for shame to belche out their wicked slaunders against vs that shall alway be able to iustifie our allegations and writings better then the aduersaries that care not much how falsely they speake or write CHAP. II. An answere to Owlyglasses exceptions concerning thirteene falsifications pretended to be committed in M. Sutcliffes late Challenge Sect. I. Of two allegations of Epiphanius and Augustine pretended to be falsified SICVT canis qui reuertitur ad vomitum suum saith Salomon Prouerb 26. sic stultus qui iterat stultitiam suam for if a foole haue a toye or fancie in his head you shall hardly bring him from it This appeareth plaine by the foolish and fond deuises of our aduersaries who hauing a conceit to worke vs some disgrace vnder pretence of vntruths and falsifications are still talking and prating of falsifications wherein notwithstanding the cause being examined all the disgrace will fall vpon themselues Robert Parsons being at Rome and hearing of the conference that had passed betwixt M. Plessis and M. d' Eureux would needes forsooth send a pamphlet concerning that matter into England with a request that a triall might also be made concerning allegations by men of our side with vs as it had passed before in France The which pamphlet albeit he might sée to haue beene answered two yeares agone and his challenge concerning matters of falsification to be accepted by me and that I haue begone to obiect against him diuers notorious and most materiall falsifications whereupon Romish religion séemeth to depend yet is Owlyglasse our aduersarie still returning to his vomit and still babling of falsifications himselfe being not able either to answere one word in defence of those falsifications which I shewed to haue beene committed by the Romish church and principall men actors in the Popes cause or well able to declare what falsification is albeit by practise he be most cunning in it And that appeareth by the first section of his third chapter page 47. for albeit I doe not set downe any words either of Saint Augustine or Epiphanius yet he pretendeth that I haue falsified both A strange matter that a man should commit a forgerie in writing and yet neither make nor preduce any writings at all But I quote them in the margent for that hée may alleadge in excuse of his dizardrie as if euery man that quoted an author in the margent either vnfitly or erroneously were to be charged with the crime of falsification The worst therefore that he is able to say against me is error and mistaking but if I haue not erred or mistakene ither Saint Augustine or Epiphanius I hope some cacolike massepriest will tell Owlyglasse that himselfe was much ouerseene in the verie first setting out of the harbour which is a verie euill presage and a most certaine signe that he will make no good voyage as long as he dealeth with me in this cause That I haue said truely it will appeare by comparing S. Augustines and Epiphanius his words with mine I say the Heracleonites did annoint their followers departing out of this life and gaue them a certaine kinde of extreme vnction And I quote Augustine de haeres c. 16. and Epiphanius de haeres 36. Let vs then sée whether S. Augustine and Epiphanius doe not prooue my words true Heracleonitae saith he feruntur suos morientes nouo modo quasi redimere id est per oleum balsamum aquam Likewise saith Epiphanius H quandoque aliqui ex ipsis oleum aqua mixtum capiti defuncti immittunt I say further that those heretikes said prayers for the dead and that is prooued both out of Augustine and Epiphanius Augustine said they vsed certaine inuocations inuocationes saith he quas Hebraicis verbis dicebant super capita scilicet morientium Hoc faciunt saith Epiphanius vt hi qui has inuocationes in vitae exitu accipiunt cum aqua oleo aut vnguento permixtis incomprehensibiles siant So it appeareth that these heretikes did annoint their Disciples with oyle hoping thereby to redéeme them and saue them It appeareth also that they said praiers ouer the dead in a tongue not vnderstood Do not then the
if he had not wilfully shut his eies that the case is not like and the reasons he might have vnderstood if he had not bene sencelesse they being so plainly laid downe in my refutation of his father Robert parsons his calumnious relation sent vs from Rome very wisely of matters done in France Further he might well haue remembred if he had not bene forgetfull that I offred the papists more then was demanded for I did not onely promise to deale with Parsons or any of his consortes in any priuate conference but also in publicke writing which might not onely be viewed of all men but also remaine to posterity as a testimony against those that should be conuinced either of vntrueth or forgery and which being extant in print neither we nor our aduersaries should be able to alter or deny or misreport any thing that is written as is the ordinary course of Popish Parasits in such conferences and to shew that I meant to performe as much as I promised I began to obiect certain epistles and canons forged not by such base thred-bare companions as himselfe but by the popes and church of Rome I shewed also that they had falsified the scriptures and published infinit and montrous lies in their legends read publickly in the church finally I put Robert Parsons in minde of the notorious clipping and corrupting of fathers of late practised by the papists by their rubarbatif and expurgatorie indexes but he like a wise fellow kept himselfe close and would no more heare of the matter thinking it was better as the old prouerbe teacheth in this Carian to make triall of this hard aduenture and to c The proverbe In care periculum facito teacheth that in base fellowes it is best to trie dangerous experiments thrust this asse downe headlong from the rockes knowing well that if we should ouercome him or come to the taking of him up we should finde nothing but the carcase of a dead asse wherefore then is our adversary so desirous of a conference that doubteth to trie his manhood in iustifying his friends falshood and forgery concerning matters already laid to their charge d Protrusit asinum in rupes Horat. ep againe when he seeth our readines to answer why is he so slow to obiect Finally where he thinketh to triumpth most gloriously and to leade my brother Willet and me both captiues and fast chained at the taile of his chariot there he doth most pitifully disgrace himselfe and free vs and marre all that he medleth withall For first speaking of falsifications he compareth them to Christ and such mens incredulity as will not beleeue him he compareth to the incredulity of Thomas that would not beleeue Christes resurrection before he saw and felt manifest signes of it the sentences alledged out of fathers and other authors saith c Praes fol. 5. he be so mangled and maimed c. as no protestant I am sure will beleeue vntill feeling and seeing with Saint Thomas convince his incredulity is not this a braue gallant then trow you that compareth trueth to falshood the feeling of Christ to the feeling of falsifications Secondly where the maine controuersy betwixt me and Robert Parsons in my challenge is concerning the church of Rome and where this blinde baiard might see that I haue alledged diuers strong reasons to prooue that the congregation of Romanistes under the pope and cardinalls is not the true church of Christ there all this notwithstanding my adversarie smoothly dissembleth the matter and taketh that as granted which he poore fellow can neuer prooue and saith that my brother Willet d Fol. 1. praef and I imploy our forces in assaulting the impregnable sort of gods church and battring that rocke against which the gates of hell shall not preuaile as if the congregation of the malignant and wicked rable of antichrist could be the true church of Christ or as if the gates of hell had not long since prevailed against the pope and church of Rome our aduersary therefore taking this for granted that is the controuersy if without controversy I haue not demonstrated that the church of Rome is not the true church sheweth that he is pregnant with folly of which he will not be deliuered before he die that his face is as hard as the rocke of which he talketh Thirdly he calleth popish religion Catholicke and affirmeth f Fol. 2. praef it was planted here by Gregory the great who by succession receiued it from Peter c and that it was alwaies visible since Christ bearing still saile in the tempests of all persecutions but he should doe well to shew how true religion can be visible for our saviour Christ saith g Iohn 4. that true worshipers worship God in spirit and truth but spirituall worship and true internall deuotion is not so easily seene unlesse therefore our adversary suppose popish religion to consist in the popes mitre and in coules of monkes and such like externall matters he shal hardly proue religion to be visible Againe he doth greatly wrong the popish cause if he affirme popish religion to have bene planted here in England by Gregory and be not able to answer my challenge and to demonstrate those novelties and late receiued fancies which I have mentioned either to haue beene taught by Gregory or at the least by his disciples to haue beene planted here in England Furthermore seeing in my challenge I doe prooue that popish religion is not catholike and giue for iustification of that point notable instances such as our aduersary shall not be able to answer is it not notorious impudency to take this as a matter either prooued or confessed and slily to call haeresie catholike religion finally I must entreat some plaine dealing papist to admonish this detector or rather detractor of ours not to say that Gregory receiued the popish religion that now is mainteined by the pope of Rome and was first established in the conuenticle of Trent from Peter or that all that is taught in Gregories dialogues or epistles came from Peter or that the Romish church that now is visible in the pope cardinals monkes and swarmes of friers and in Romish ceremonies hath borne saile in the tempests of all persecutions for it is the pope and his bloody inquisitors that do persecute others and are not persecuted and if this be a quâ—…ty of the church to beare saile in tempests of persecutions certes the pope and his retinue cannot be the true church that for many hundred yeeres have lived in all pompe iolitie and pleasure but if the Romish church be so well able to beare saile in tempests it were much to be wished that the pope and his cardinals would saile to the Indiaes where we might heare no more of them and that they would take our aduersary with them who percase would prooue a better swabber then a disputer Fourthly In the beginning of his Praeface he saith he will present to his
ancient church accounted apocryphal as g In epist ad Paulin. in prolog in prouerb Hierome h In Synops Athanasius and diuers of the ancient fathers 〈◊〉 witnesse It alloweth also the old latin translation of the bible though different from the originall bookes the same also admitteth for principles of faith the sentences of popes the doctrine of the Romish church that now is the traditions of the Romish church the consent of fathers and diuers other grounds as Stapleton disputeth in his bookes De doctrinalibus principijs argument 7 i Arg. 7. Neuer certes did the church of Christ speake euill of scriptures k Lib. 3 aduersus haeres c. 2. Irenaeus saith It is the property of heretikes when they are conuinced by scriptures to fal into dislike of them and to accuse them as for the children of God they cannot either calumniate or lightly estéeme their heauenly fathers testameÌ„t or refuse to heare his voice but the scriptures conteine a declaration of the eternall testament of our heauenly father and therefore they are rightly called his testament in the scriptures also God speaketh vnto vs. and therefore if we be Christs sheepe we caÌ„not but hearken to his voice My sheepe saith our l Iohn 10. Sauiour heare my voice but the Romish church is still carping at scriptures as if they were neither sufficient nor perspicuous m Lib. 4. de verl die c. 4. Bellarmine saith they are neither necessarie nor sufficient without traditions n Praefat in reâ—act princip doctr Stapleton denieth them to be a sufficient foundation or rule of our faith the authors of the annotations vpon the Rhemish testament doe call them most blasphemously a killing letter and signifie that the reading of them is pernicious o Censur coloâ— others slander them as if they were a nose of waxe or a matter and subiect of contention argument 8 The church of God neuer called the bishop of Rome either a god on the earth or Christes vicar generall or vniuersall bishop but the church of Rome admitteth all this the canonists exalt him like a god p Epist ad Gregorium 13. ante princip doct Stapleton calleth him supremum numen in terris generally they call him vniuersall bishop and condemne all that hold contrary argument 9 The church of God doth kéepe the doctrine of the apostles and prophets q Gal. 1. without addition alteration or corruption and the apostle pronounceth him accursed r Aduers haeres c. 34. that teacheth any other Gospel than that which he taught Vincentius Lirinensis saith that this is the propertie of catholicks to kéepe the faith and doctrine of the fathers committed to them in trust and to condemne prophane nouelties CatholicoruÌ„ saith he hoc ferè proprium deposita sanctorum patrum commissa seruare damnare prophanas vocum nouitates sicut dixit iterum dixit apostolus si quis annuntiauerit praeterquam quod acceptum est anathematizare but the papists kéepe not entire the originall writings of the olde and new testament nor allow them as authenticall neither will they yéeld the canonicall scriptures to be a perfect and sufficient rule of faith nor doe they allow the law of God to be a perfect law nor doe they kéepe Christes institution in the Sacrament of the Lords supper distributing the kinds of bread and wine to the communicants but haue vnto this rule added vnwritten traditions and the determinations of popes concerning matters of faith they haue also encreased the numbers of Sacraments and added many precepts and rules not receiued in the Apostolicke church argument 10 The true Church can not endure hereticks and false apostles that teach doctrine contrary to the faith of Christ and doctrine of Christes apostles Christ Iesus speaking of his shéepe saith They will not follow a stranger but flie from him for that they know not the voice of strangers The apostles gaue vnto Christians a speciall charge concerning this point If there come any vnto you saith S. Å¿ Epist 2. Iohn and bring not this doctrine receiue him not to house neither salute him Tantum apostoli horum discipuli saith t Lib. 3. aduers haeres c. 3. Irenaeus habuerunt timorem vt neque verbotenus communicarent alicui eorum qui adulterauerant veritatem Let vs separate our selues saith Cyprian as farre from them as they separate themselues from the church The true church certes can not embrace erroneous doctrine neither can any heretiks be accounted Christians Si haeretici sint saith u De praescrip aduers haeret Tertullian Christianiesse non possunt But the Papists communicate with hereticks as Liberius Felix Vigilius Honorius Iohn the 22. and 23. whom in my treatise De pontifice Rom. I declared to be heretiks they do also embrace the heresie of Angelicks in worshipping angels of the Collyridians in worshipping the blessed Virgin of Marcion Valentinus and others in denying Christes true bodie in the Sacrament to be solide and palpaple of the Pelagians in magnifying their merits and the force of frée will of the Carpocratians in burning incense and worshipping the images of Iesus and Paul and diuers others as we shall héereafter particularly declare argument 11 The true Church of Christ admitteth not the apocryphal legends of S. George Cyricus and Iulitta for these are condemned by the censure of Gelasius who testifieth that the olde Church of Rome receiued not any such legends but the latter Church of Rome and papists of our time doe admit these legends and out them they gather their traditions which they make equall to the word of God argument 12 The Church of God is the mistresse and teacher of trueth and admitteth no falshood nor vntrueth the apostle doeth call her the pillar and ground of trueth Est fons veritatis saith x Instit diuin lib. 4. c. vlt. Lactantius speaking of the church hoc est domicilium fidei that is she is the fountaine of trueth she is the house where true faith dwelleth but the church of Rome that now is is not only a receptacle of leud opinions but also the mother and mistresse of lies and vanities and so Petrarch for aboue two hundred yéeres doubted not to call her Madre d'errori e tempio d'haeresia saith he which authoritie albeit they regard not yet the same which he auoucheth is prooued first in that the church of Rome auoucheth lying traditions as for example the tradition concerning Ember fasts and fasts vpon Saints vigiles concerning the ceremonies of the masse concerning the words aeterni mysterium fidei thrust into the words of consecration of the challice and such like secondly the same approoueth lying and forged decretals as for example C. Constantinus dist 96. and c. ego Ludouicus dist 63. and c. quis nesciat dist 11. infinit more of that nature thirdly the same giueth credit to Caesar Baronius his most lying and fabulous narrations and the popes haue commended them
and last resolution for matters of faith argument 15 The Church of Christ neuer burned the scriptures no albeit there were errors in the Gréeke translation of Theodosion and Symachus and the seuentie interpreters and in all the Latin translations the vulgar and olde edition not excepted z yet did the true church neuer burne the scriptures for that was practised by Dioclesian and other persecuters of the church and by heathen men rather than by any that carried the name of Christians but the church of Rome hath caused Gods holy word to be burnt vnder pretence of false translations which notwithstanding she was neuer able to prooue to be false she doth therefore plainly declare her selfe to be the synagogue of Satan and not of Christ argument 16 The true Church did neuer prohibit the scriptures to be publikely read in such tongues as the people of God were able to vnderstand nor did she euer condemne them and burne them for hereticks that read them in vulgar tongues for our sauior commanded his apostles to teach all nations and no question but it was lawfull to teach them as well by writing as by word In Psal 86. S. Hierome saith that scriptures do not only belong to priests but also to the people Non scripserunt saith he speaking of the holy apostles paucis sed vniuerso populo and our sauiour where he commanded his auditours to search the scriptures meant that it should be lawfull for all to read them finally what is more vnreasonable séeing the scriptures conteine Gods holy lawes and his eternall testament than that the lawes of God should not be red in a knowen tongue and that it should not be lawfull for children to vnderstand their heauenly fathers testament and last will but the Romish congregation prohibiteth the scriptures to be publikely read in vulgar tongues and i Index libr. prohib à Pio 9. prohibiteth all translations but such as themselues set forth which are most wicked peruerse The bloody inquisitors haue also burned diuers poore people for reading scriptures in English as appeareth by the Registers of Lincolne and London in king Henry the eighth his daies Finally Nauarrus a braue Romish doctor teacheth that it is mortall sinne for a lay man to dispute of religion Laicus disputans de fide saith k In primum praecept c. 11. Nauarrus peccat mortaliter argument 17 Our sauior Christ l Iohn 4. teacheth vs that all true worshippers do worship God in spirit and trueth Venit hora nunc est saith our sauior quando veri adoratores adorabant patrem in spiritu veritate And God by his prophet m Isay 29. Matth. 15. Isay doth condemne his people that honored him with their lips their hearts being farre from him The apostle also Coloss 2. would not haue Christians condemned in respect of meat drinke and holy daies and reprooueth those that make decrées concerning touching and tasting and such like ceremonies he doth also vtterly n 1. Cor. 14. condemne praiers in a strange language and not vnderstood of those that vse them but the worship of God which the papists vse and most commend doth wholly consist in externall ceremonies as knocking lifting vp of the Sacrament censing lights and such like they also rather honor God with their lips then their hearts not vnderstanding what they say thinking that to gaze on the masse is to serue God finally they haue many decrées concerning meats drinks saints daies and also concerning touching and tasting and such like is it not then apparent that they are no true worshippers argument 18 The Church of o Exod. 20. Christ doth worship but one God according to this commandement Thou shalt haue no other gods but me and according to the words of p Matth. 4. Christ Thou shalt worship the Lord thy God and him only shalt thou serue but the papists worship the images of God as God himselfe and giue as much honor to the image as to the originall Cum Christus saith q P. 3. q. 25. art 3. Thomas Aquinas adoretur adoratione latriae consequens est quod eius imago sit adoratione latriae adoranda Séeing as Christ is honored with diuine worship saith he it followeth that his image is also to be worshipped with diuine worship and friers in their sermons speaking to the crucifix are wont to say to it Thou hast redeemed vs thou hast reconciled vs to thy father which r Bellar. de cult imag lib. 2. c. 23. Bellarmine himselfe can not deny he confesseth also that images may be worshipped with that honor that is due to the originall Admitti potest imagines posse col◠improprie vel per accidens eodem genere cultus quo exemplum ipsum colitur they also worship the Sacrament with diuine worship and fall downe before it but neither are images gods nor is the Sacrament God Finally they confesse that the worship of seruice or doulia is due to saints and this they wil not deny how then can they shew that they worship and serue one true God argument 19 The catholike church only saith ſ Instit 4. c. vlt. Lactantius doth reteine the true worship of God neither can any society be termed Gods church which reteineth not Gods true worship but the papists doe not reteine Gods true worship for first they worship God according to the doctrines and commandements of men which our Sauiour t Matth. 15. Christ condemneth secondly they giue diuine honor to creatures as we shewed in our last argument thirdly their worship consisteth principally in the sacrifice of the masse which is nothing els but a masse of many superstitions impieties and blasphemies as I haue shewed particularly and largely in my treatise of the masse against Bellarmine argument 20 The true church of Christ beléeueth that Iesus Christ is perfect God and perfect man and that Christ Iesus is ascended vp into heauen and sitteth at the right hand of his father for these two points are articles of our faith the first being in termes conteined in the créed of Athanasius the second being expressed in the apostles créed but the papists attributing to Christ in the sacrament such a body as is neither visible nor palpable and can neither sée nor féele nor helpe himselfe nor others being oftentimes deuoured by mise and other brute beasts cannot shew how these qualities can be in a perfect man neither can they shew that a perfect man is both in heauen and in earth and in many places at once or that the flesh of Christ can be properly in heauen and earth and not onely beléeued but also apprehended with mens hands and téeth u Cōtr. Eutyth lib. 4. c. 4. Vigilius saith that the flesh that is in heauen is not in earth Fulgentius writing to Thrasimundus saith that the bodie of Christ hath the properties of a true body x De resur carn Tertullian teacheth vs that the body of Christ
is in the pallace of heauen neither may we suspect that he supposed that Christs body might at the same time be in earth Saint y Lib. 10. in c. 24. Luc. Ambrose saith that we touch not Christ with corporall handling but by faith and that we are not to seeke him on the earth nor after the flesh if we will finde him finally the scriptures and fathers do teach vs that Christ is so ascended into heauen that we doe not enioy him héere on the earth according to his bodily presence as I haue declared at large in my treatise against Bellarmine concerning the reall supposed presence of his body in the sacrament argument 21 The true church beléeueth that we are iustified by faith in Christ Iesus and not by the works of the law arbitramur iustificari hominem saith the z Rom. 3. apostle per fidem sine operibus legis Rom. 4. si qui ex lege haeredes sunt exinanita est fides this is the faith likewise of the fathers a Dial. 1. contr Pelag. tunc ergo iusti sumus saith Hierome quando nos peccatores fatemur iustitia nostra non ex proprio merito sed ex dei consistit misericordia and that we are not iustified by charitie or by our works it may be prooued by the testimony of saint b Epist 29. ad Hieronymum Augustine plenissima charitas saith he quae iam non possit augeri quamdiu hîc homo viuit est in nemine quamdiu autem augeri potest profectò illud quod minus est quà m debet ex vitio est ex quo vitio non est qui faciat bonum non peccet neither may we suppose where the fathers doe speake of iustice of workes that they meane any other iustice but such as declareth vs iustified and which without remission of sinnes cannot stand before God but the papists both beléeue and teach contrary as appéereth by the c Sess 6. actes of the Trent councell and friuolous disputes of d Lib. 4. de iustific c. 10. seq Bellarmine who endeuoureth to shew that man is able to fulfill the law and that our works doe iustifie vs. whereupon it followeth that contrary to the apostles intention we are iustified by the law if he say truely argument 22 The true church also beleeueth that we are not to boast or glory of our works and that the reward of sinne is death and that eternall life 's the gift of God Si Abraham ex operibus iustificatus est saith the apostle Rom. 3. habet gloriam sed non apud deum and Rom. 6. stipendium peccati mors gratia autem dei vita aeterna in Christo Iesu domino nostro likewise the scriptures shew that when we haue done all we can we are to acknowledge our selues to be vnprofitable seruants and that our sufferings are not woorthy of the glory that is to be reuealed and this the church of Christ also beléeueth and hath from time to time beléeued tua peccata sunt saith Augustine in Psal 70. merita dei sunt supplicium tibi debetur cum praemium venerit sua dona coronabit non merita tua and Hilary in Psal 51. non illa ipsa iustitiae opera sufficenrent ad perfectae beatitudinis meritum nisi misericordia dei etiam in hac iustitiae voluntate humanarum demutationum motuum non reputet vitia but the papists hold that we may trust in our works as appeareth by Bellarmines dispute lib. 5. de iustific c. 7. and say that all sinnes doe not deserue death and that eternall life is due for our works argument 23 The true church doth acknowledge no head of the vniuersall church but Christ alone which is also the Sauiour of his body Christ saith the e Ephes 2. apostle is the head of the church he is sauior of his body neither is the title of head of the vniuersall church due to Peter Peter the apostle saith f Lib. 4. epist 38 ad Joan. Constantinop Gregory is the first member of the holy catholike church and Paul Andrew and Iohn what are they but heads of diuers parishes and yet all are members of the church vnder one head Saint g De agon Christ in Psal 9. Augustine saith that Christ Iesus that is the mediator betwixt God and man is head of the church but this title of mediatour onely belongeth to our sauiour Yet the Romish church doth acknowledge the pope to be her head and h In gloss in c. vnam de maior obed Bertrand blasphemously saith that Christ had not beene discreet if he had not left a vicar generall behind him and this doth i Praefat. in lib. de pontif Rom. lib. 2. de pontif Rom. c. 31. Bellarmine very well allow and prooue it to be due to the pope is that congregation then the true church that hath either two heads or a head beside Christ Iesus argument 24 The true church is not built vpon the pope for the church was before there was either pope of Rome or chiefe priest among the Iewes but the church of Rome doth acknowledge the pope to be her rocke and her foundation as appeareth by Bellarmines preface before his treatise de pontifice Rom. and doth take the pope to be her foundation k Lib. 2. de pontif Rom. c. 31. Bellarmine among other the popes titles doth reckon this for one that he is fundamentum aedificii ecclesiae that is the foundation of the building of the church argument 25 The true church is Christs faithfull spouse Oseae 2. God speaking to his church saith sponsabo te mihi in fide the church also being Christes spouse harkeneth to him alone and of him is most dearely beloued en dilectus meus saith the l Cantic 2. church loquitur mihi surge propera amica mea columba mea formosa mea veni Cyprian saith that the church cannot be drawne to like of an adulterer adulterari non potest saith m De vnit ecclesiae he Christi sponsa incorrupta est pudica but the n Turrecrem lib. 2. c. 28. Aquin. in 4. sent dist 38. church of Rome doth acknowledge the pope of Rome to be her spouse and o Lib. 2. de pontif Rom. c. 31. Bellarmine doth mainteine that the pope is iustly entituled the spouse of the church and that this is not without the allowance of the pope it may appeare by the popes owne p C. intercorporalia de translat episc c. quoniam de immunit ecclesiae wordes where he challengeth this title of spouse to be due vnto him and yet I hope he will not say of the church sponsabo te mihi in fide nor propera amica mea columba mea nor doth the true church say of the pope en dilectus meus what then resteth but that the church of Rome should be the whoore of Babylon Apocalyp
testimony of Iustine Martyr apolog 2. of Dionyfius ecclesiast hierarch c. 3. of Origen lib. 8. contra Celsum of Hierome in epitaph Paulae ad Eustochium and in his 17. epistle to Marcella of Ambrose de sacramentis and Cyrill catech 5. and others doth declare but the Romish church will haue no other tongue vsed in the common liturgy of the westerne church and publike administration of the sacraments but the latin of which the vulgar people scarce vnderstand one word argument 48 The true church of Christ contenteth herselfe with the religion first taught by Christ his apostles for vpon the fouÌ„dation of their doctrine is the church built and as b Lib. 4. contra Marciâ—n Tertullian saith id verius quod prius id prius quod ab apostolis contrariwise c Aduershares c. 26. Vincentius Litinensis saith that is a tricke of heretikes not to content themselues with the ancient rule of faith but to seeke nouelties from day to day and to desire to adde to change to take away but the church of Rome first denieth the canonicall scriptures to be a perfect rule of faith secondly the same is departed from the doctrine of the apostles thirdly the same is bound to beléeue all determinations and decretales of popes concerning matters of faith finally that church hath added and changed the ancient faith argument 49 True christians neuer kissed the popes toe nor admitted his outragious dispensations or gréeuous lawes nor were tied to beléeue that the popes iudgement in matters of faith was vnfallible but the Romish church thinketh it a great fauour to kisse his pantofle and séeketh for dispensations at his hands and beareth all his burdensome lawes albeit not with out great grudging as may appeare by Peter de Alliaco his treatise de reformatione ecclesiae by Vllerstones petitions proposed in the councell of Constance and diuers complaints both of English French and Dutch finally if they doe not yéeld his iudgement to be infallible then must they confesse that the church of Rome is built rather on sand than on a rocke argument 50 The church of Christ neuer beléeued that the bishop of Rome could depose princes take their crownes from them or that they could dispense with subiects for their othes of allegeance to their liege princes nay the apostles teach obedience to princes and Peter did rather exhort to obedience then rebellion the canons that goe vnder the names of the d Can. 83. apostles doe seuerely punish such as doe speake reprochfully of princes and magistrates and certes most vnlike it was that euer king or prince would haue embraced christian religion if the same had giuen power to bishops to depose them from their regall throne and to subiects to rebell against their liege soueraignes but papists doe beléeue and e Bellar. lib. 5. de pontif Rom. c. 6. 7. 8. teach that the pope hath power to depose kings and to translate kingdomes from one to another they also do beléeue that he hath power to dispense with the othes of subiects to command them to rebel Howsoeuer the rest beléeue pope f In Bulla contra Elizabetham Pius the fift most wickedly commanded her Maiesties subiects to take armes against her vpon paine of excommunication and the like insolency did g In declarat eiusdem bullae Sixtus quintus vse against her being the Lords annointed and he being the greased and marked slaue of satan both he and Pius quintus doe wickedly raile against her and the like course did that flagitious pope h In bulla contr Henric. 8. Paule the third take against her Maiesties noble father and this is now the popes and their agents most common practise to raise sedition against christian princes and when they cannot otherwise doe hurt like helhounds to barke against them and to publish infamous libels tending to their dishonour and disgrace argument 51 The true church of Christ is also catholike and compriseth all the faithfull of all times and is not limited within any one countrey or nation for our Sauiour Christ commanded his apostles to teach all nations and in our créed we beléeue the catholike church now this catholike church as saint i In psal 56. Augustine saith is spred throughout all the world and conteineth not onely those that are present but those also that are past and are yet to come but the Romish church is not catholike neither doeth it conteine the Greekes or Africanes or men of Asia that for many ages past haue shaken off the yoke of antichrist of Rome further it doeth not reach to the people of God before Christ finally k Lib. de ecclesia milit c. 2. Bellarmine doeth define those onely to be of the church which liue vnder the obedience of the pope this church therefore differeth much from the catholike church argument 52 The true church consisteth not of fierce lyons nor of wolues nor tygers nor such like wilde and fierce beastes but of sheepe and lambes which learne of Christ and are méeke humble and gentle these did Christ commit to Peter and all godly pastors his successors to be fed and these are the members of his church and not those cruell ones that are more like to lyons then shéepe they shall not hurt nor kill saith God by his holy l Isai 11. prophet in all my holy mountaine nay the force of Christes religion is such that it maketh sauage and fierce people to become méeke and gentle the wolfe saith the m ibidem prophet shall dwell with the lambe and the pard shall lie with the kidde quis coegit barbaros gentesque alias in suis sedibus saith n Lib. de incarnat verb. Athanasius immanitatem deponere pacifica meditari nisi christi fides crucis signaculum Optatus in his second booke against Parmenian speaking of catholickes to heretickes which of vs saith he hath persecuted any man can you shew or proue that any of you hath bene persecuted by vs But the Romish church doth consist of lyons tygers wolues and inquisitors popes and friers more fierce and cruell then lyons tygers and wolues their o Extr. de haereticis per tot lawes are most cruell their executions notwithstanding passe both law and reason In the time of Charles the emperor the fift of that name it is recorded p Meteran de Belgit tumult that aboue fifty thousand persons were condemned by sentences of inquisitors and iudges and executed to death in the low countries for the profession of their faith In France as the stories of that country declare thréescore thousand christians without all order of law and contrary to solemne othes giuen them by the king for their security were most shamefully and trecherously murdered and massacred for the profession of their relion at the kings sisters mariage Circiter sexaginta hominum millia saith q Hist Nat. com lib. 23. p. 508. Natalis Comes speaking
of one onely massacre committed anno 1572. variis in locis per illud tempus trucidata fuisse dicta sunt in Gallia and so extraordinary was the fury of the papistes that they spared neither age sex nor quality vel puberes vel impuberes saith he trucidati sunt neque vllius sexus vel aetatis vel dignitatis habita est ratio neither may we thinke that they haue shewed lesse cruelty against christians in Spaine Italy or Germany as for the realme of England it hath sufficient experience of the aduersaries extreme rage and cruelty by the short and bloody raigne of Queene Mary And can any christian man notwithstanding endure to nourish vp yong wolues and tygers within our bosomes The r Apocal. 17. Romish harlot is drunke with the blood of the saintes and hath her garments made red with the slaughter of innocentes that therefore which Optatus lib. 2. contr Parmen saith of the Donatistes may with good reason be applied to papistes Iacerati sunt viri tractatae sunt matronae in fantes necati abacti partus ecce vestra ecclesia episcopis ducibus cruentis morsibus pasta est for by the Romanistes many innocent christians haue bene tormented and murdered women haue bene abused infantes haue bene cut in péeces women haue bene forced to loose their children and they haue fedde themselues with cruelty and the popes of Rome and their agentes haue bene ringleaders in these cruell executions they are therefore professed enimies rather then members of Christes church argument 53 The catholicke church neuer shewed more fauour to Iewes and infidels then to Christians that misliked the pompe tyranny and corrupt doctrine maners of the popes or bishops of Rome for with her children the church dealeth like a kinde mother most mildely she correcteth them if they offend genly and instructteth them carefully contrariwise she auoideth those that will not heare her admonitions and conuerseth not with them Christian emperors Å¿ Hac valitura C. de Iudaeis Caellâ—olis excluded the Iewes from all gouernment and authority in the common wealth t ibidem they did also restraine their insolencies with diuers sharpe lawes the like u Cod. de paganis sacrif templ course also they tooke with pagans and infidels shutting vp their impious temples and forbidding their sacrifices and idolatries but the Romish sinagogue doth procéede by a contrary course for she massacreth and murthreth christians resembling that vnnatural whore that before Salomon would haue the childe in controuersy cutte in peeces but the Iewes and wicked atheistes she nourisheth so they meddle not with the popes scuruinesse the popes by their inquisitors and executioners torment christians and receiue tribute of Iewes that dwell quietly in Rome x Onuphr in Alexandr 6. Alexander the sixt receiued Turks and Maranes into Rome when the Spaniardes could not endure them in Spaine and all popes shew more fauour to Turks than to such Christians as come within the reach of the Spanish or popish inquisition argument 54 The true church neuer sought either by forgery and falsification of mens writings or by lying and slandering to aduance the cause of religion for trueth is sufficient and strong enough of it selfe and néedeth not to be supported with falshood and lies Among ancient Christians false witnesses and slanderers were so fare from being estéemed in the church that they were quite excluded out of the church as appeareth by the acts of the councell of Agatha c. 27. and councell of Eliberis in Spaine c. 73. 74. but the church of Rome perceiuing that she cannot preuaile by plaine trueth and honest dealing goeth now about by suppressing of trueth and forging of counterfeit canons and false writings and by all maner of vntrueths and slanders to abuse the ignorant and simple multitude the scriptures as much as she can she suppresseth in vnknowen languages and corrupteth by making the olde Latin translation authenticall she deuiseth and spreadeth abroad false traditions and setteth out falshood vnder the names of false canons and constitutions vnder the name of the apostles false canons of councels counterfeit treatises set out vnder the name of Origen Athanasius Ambrose Nazianzene Hierome Chrysostome Augustine Epiphanius and other fathers forged decretale epistles vnder the names of Clement Anacletus Euaristus and other ancient bishops of Rome that were neuer acquainted either with such matters or such a stile Of late time most audaciously the Popes agents haue taken vnto them power to put out and to put in and to change what they list in mens writings of which forgery their expurgatorie indexes do plainly conuince them Bellarmine he with all his witte wresteth scriptures and fathers to serue his cause Caesar Baronius out of Simeon Metaphrastes Iacobus de Voragine Surius and such like fabulous legends hath sent vs from Rome whole cartlodes of lies To help him Alanus Copus or rather Harpsfield Alfonsus Ciacone and diuers popish companions haue set out diuers notorious and ridiculous fables finally to disgrace the trueth by slanderous accusations of such as haue shewed themselues forward in defence of it the popish faction hath hired Sanders Robert Parsons Creswel Cope or rather Harpesfield Genebrard Surius Cochleus Stapleton Allen Ribaldineira Bolsecus Laingius and other such like sycophants to raile aswell against princes as inferiour ministers can this company then be the true church that delighteth in lying slandering railing cogging and plaine forging argument 55 That cannot be the true church that offereth sacrifice to other then the true God that made heauen and earth qui sacrificat dijs eradicabitur praeterquam domino soli saith y Exod. 22. God to Moyses S. z De ciuit Dei lib. 10. c. 4. Augustine saith that God only is to be serued with sacrifices of praises and thankesgiuing and to haue the worship of Latria done to him Iohn Apocalyp 22. fell downe vt adoraret ante pedes angeli that is that he might worship before the feet of the angel but the angel forbad him and said vide ne feceris see thou do it not and afterward Deum adora The papists also confesse that the worship of sacrifices is due to God alone Sacrificium saith a Lib. 1. de missa c. 2. Bellar. est externa oblatio facta soli Deo he addeth superfluously the word externa for if we may not offer externall sacrifices to creatures much lesse may we offer our internal deuotions and sacrifices vnto them But the Romish church doth offer the sacrifices of incense of praiers and thanksgiuing not only to God but also to angels to the virgin Mary and to other saints In their Letanies they call vpon the virgin Mary vpon the angels vpon saints they confesse their sinnes to them and yéeld them thanks for benefits receiued neither do they offer incense only to saints but to their images either planted on the altar or néere vnto it finally they confesse that they say masses in the honour
of the virgin Mary of angels and saints and giue latriam or souereigne worship not to God onely but also to the images of God the Father God the Sonne and God the Holy ghost to the images also of the holy Trinitie and of the crosse Of their Agnus Dei they b Caerem lib. 1. c. 7. say Peccatum frangit vt Christi sanguis angit and when they consecrate a crosse they pray that as the world was deliuered from the guilt of sinne by the crosse of Christ so those that offer to the new made crosse by the merit of the same may be acquited from all sinne argument 56 The true church neuer vsed the mediation of others then of our Lord and sauiour Christ Iesus the c 1. Tim. 2. apostle teacheth vs that there is but one mediator betwixt God and man the man Christ Iesus but the Romish church hath gotten to it selfe a packe of mediators and doubteth not to entitle the blessed virgin the mediatrix betwixt God and man d Hist p. 3. Tit. 23. c. 3. Antoninus writeth that on a certaine time Christ sitting at the right hand of his father rose vp in fury purposing to destroy all sinners from the earth but that he was intreated by his mother to stay vntill such time as she had sent forth Dominicke and Francis to preach in the world neither can that trite and absurd distinction of some sophisters excuse the papistes that they accknowledge one onely mediatour of redemtion and vse to pray to saintes as mediatours of intercession for first the scriptures and fathers allow no mediators but such as are mediators of redemption and not onely of intercession and therefore that title of mediator the scriptures giue onely to our Sauiour as appeareth by the words of the apostle 1. Tim. 2. and Hebr. 9. 12. where our sauiour is called the mediator of the new testamnet and Saint e Lib. 2. contra parmen c. 8. Augustine where he dissallowed the title of mediator in Parmenian doth not deny that the pastor may intercede and pray for his flocke but that he may be called a mediator and his f Ibidem reason is quia vnus verusque mediator est which excludeth all men whether aliue or dead from this title of mediator secondly the papistes in their blasphemous canon doe make priestes mediators not onely of intercession but also of redemtion where they say qui tibi offerunt hoc sacrificium landis pro se suisque omnibus pro redemptione animarum suarum thirdly they so pray to angels and saintes as if we could not come to Christ but by them but our sauior doth immediatly call men to himselfe and teacheth vs to pray to the father in his name and Saint g In Rom. 1. Ambrose saith that to obtaine Gods fauour we need no spokesman but a deuout minde Chrysostome likewise homines saith h De poenit homil 4. he vtuntur atriensibus in deo nihil tale est sine mediatore exorabilis est and in another place i De profectu enang nihil tibi patronis opus est apud deum neque enim tam facilè deus audit si alij pro nobis orent qùam si ipsi pro nobis oremus etsi pleni simus omnibus malis fourthly they so pray to angels and saintes as they giue men to understand that they are present in all places for to Saint Francis Saint Dominicke and other saintes they pray in Italy Spaine France and other countries they also signifie that they vnderstand their heartes and deuotions but this is proper to God onely to be in all places and to search mens heartes and the same belongeth to no creature vnlesse we will ascribe diuinity vnto them fiftly they in their litanies to saintes and angels haue such formes of praiers as in the ancient church of Christ was no time vsed in the masse they pray to God that by the merites and praiers of saintes in all thinges they may be protected by Gods helpe at other times they pray to saintes not onely to pray for them but to defend them and helpe them finally they call vpon such persons as we haue iust cause to doubt whether they be saintes as for example traitors executed for their offences and friers and monkes odious for their superstitions in the first ranke commeth Thomas Becket and Campion and his fellowes in the second Francis dominicke Clare Rocke Catharine of Siena and such like vnlesse therefore Robert Parsons and his consortes can proue these formes of intercession to haue bene vsed in the church of Christ it is a great hazard but he will proue himselfe and his fellowes not to be of the church argument 57 In the true church of Christ we neuer read nor heard that christians vsed to scourge themselues before crucifixes and other images publikely or in their chambers of meditations priuatly or that they cried out before their images and crucifixes but we read that the priestes of Baal cut themselues so that the blood followed and that they cried mainly vpon Baal we read also that the priestes of Cybele in honor of their goddesse were wont to cut themselues they say also that in the Indiaes there are certaine priestes that lash themselues before their idoles are not then the papistes that scourge themselues before their images and in their chambers of meditations liker to Baals priestes and ethnikes then to the children of God argument 58 In the church of Christ sinners doe penance in their owne persons in the Romish church they thinke it sufficient to scourge themselues and to doe other offices of penance by deputies argument 59 In the true church of Christ the bishops of Rome gaue forth no indulgences nor iubelies nor did take on them to dispence Christs and the saints merits by publike charters nor gaue pardons of hundreds of daies or yéeres is it not then the false church that taketh this power vnto her argument 60 The true church is a societie of faithfull people vnder lawfull pastors for as the k Ephes 4. apostle saith our Sauiour Christ hath giuen pastors and teachers for the worke of the mynistery for the aedification of his body vntill we all meet together in the vnitie of faith and acknowledging of the sonne of God vnto a perfect man l Lib. 4. epist 9 Cyprian saith that the church is a people vnited to their bishop and a flocke adhering to their pastor est ecclesia saith he plebs episcopo adunata pastori suo grex adhaerens so likewise saith m In dial aduers Luciferianos Hierome quod ecclesia non est quae non habet sacerdotes and this we are taught by reason that there ordinarily can be no church where there is no ministery to gather a church nor a family of Gods children where there are no pastoral fathers to beget sons to God But the Romish church hath long wanted true bishops priests and
alter his iudgement according to the iudgement of the church we sée also that the popes are still publishing decretales of faith and that one destroieth that which another buildeth and contrariwise 4. it were plaine impudency to affirme that the doctrine of the church of Rome concerning frée will and works sacraments and the popes authority and such like points was alwaies taught and receiued of all nations and in all places and that shall appeare by diuers perticulars where wée declare that the papists are no catholickes 5. that church hath no certaine nor continuall succession of bishops for neither doe the aduersaries know who succeded Peter nor what bishops from time to time succeded one another nor haue the popes bene true bishops a long time wanting due election and ordination and relinquishing vtterly the office of bishops to rule the temporall state of Rome nor can they deny but that the succession of that sée hath bene often interrupted by long vacations distraction by schisme intrusion of Dame Ioane into the popedome 6 we shall easily proue that the doctrine of that church agréeth not with the apostles doctrine for I doe not thinke that Bellar. can shew the decretales to consent with Paules epistles or to haue bene written with the same spirit 7. the papists haue not onely ouerthrowne Christs propheticall office in teaching new doctrine but also his regall and priestly function appointing a new gouernment neuer established by him and erecting a new priesthood and sacrifice contrary to Christes doctrine furthermore that church not onely hath bene oftentimes distracted by schisme but also is much distracted by contrary opinions of schoolemen monks and friers in euery point of doctrine as to goe no further appeareth both by Dionysus Carthusianus vpon the master of sentences Iosephus Angles his Flores doctorum and Bellarmines disputations wherein he alledgeth in euery point diuers opinions 8. their decretaline doctrine is neither sound nor holy standing more on temporall iurisdiction then pointes of faith and establishing the blasphemies of the masse the idolatrous worship of saints departed and of images and the tyranny of the pope 9. the same doctrine is without effect being vpholden with lies fables fraud fire and sword and not being otherwise able to stand 10. Gregory the 9. was a most wicked ambitious man of Boniface the 8. it is said that he sought rather to rule by force then religion Clement the 5. was a notorious adulterer as f Villani Vrsperg stories write Iohn the 22. was an hereticke an ambitious man yet were these the principall authors of Romish doctrine for as for friers and monkes they might prate their pleasure but the chiefe authority to allow or disallow was in the pope 11. the reportes of Romish miracles and prophecies are nothing but lies and fables and stand onely vpon the report of their legendes 12. Bellarmine shall neuer prooue that any of vs haue confessed the doctrine of popery to be true finally it appeareth that the popes of Rome and their agents in most of their attempts haue had no good successe Charles the fift and his sonne Philip the greatest protectors of the popish cause died discontent to say no more Henry the third the principall agent in the massacre of France was killed by a frier The duke of Guise and other massacrers came to violent ends contrariwise it hath pleased God to maintaine true Christians against all the forces and ambuscadaes of their enimies by small meanes if then Bellarmine say true the Romish church will prooue no true church argument 68 The church of Rome is also conuinced not to be the true church by the confession of g Relect. doct princip contron 1. q. 5. Stapleton for if the true church began at Hierusalem and is vniuersally dispersed ouer the whole earth and hath continued in all ages and hath a true and certeine succession continued from the apostles and disagreeth not about matters of faith nor dissenteth from the head of the church and hath planted christian religion and preserued the same throughout the world and hath kept the apostolike forme of gouernment and preuailed against all heresies and temptations keeping the rule of faith sound and intiere and also sheweth the true way of saluation and keepeth the scriptures sound pure from corruption and finally holdeth the decrees of general councels as blundring h Princip doctrinal relectis Stapleton not onely confesseth but after his rude and most odious and tedious fashion with multitude of words goeth about to prooue then is not the church of Rome that now is the true church of Christ Iesus for to say that the church of Rome began at Hierusalem is as absurd as to say that Rome is Hierusalem or to affirme that Rome now is like to old Rome Robert Parsous should do vs a speciall fauour to shew vnto vs that the glory and fulnesse of power that the pope challengeth with his glorious cardinals masse priests mitred prelats idle monks lying friers and all the popes doctrine concerning the law faith sacraments ceremonies and other matters came from Hierusalem he may do well also to prooue that the latter scholastical decretaline doctrine which the church of Rome mainteineth was vniuersally receiued throughout the world nay that it was receiued in any part of the world during the apostles times or the times of the ancient fathers of the church as for the rocke of succession of popes vpon which our aduersaries build so large conclusions i Lib. de pontif Rom. de notis ecclesiae we haue shewed it to be nothing but a banke of sand for neuer shall the popes agents be able to shew the same to haue beene certeine or continued without interruptiō it is also apparent that popish doctrine is not onely diuers from Christs doctrine but also contrarie to the same and that there are infinit contradictions and contrarieties in the opinions of the chiefe patrons of popery albeit all dissent from Christ the head of the church the church of Rome hath also béene torne in pieces by diuers schismes further we shall héereafter shew that the later popes haue not planted but rather rooted out Christian religion out of diuers places and in the rest haue corrupted it with diuers nouelties and heresies finally the church of Rome hath not onely abrogated ancient canons and changed the ancient forme of church gouernment but also corrupted the rule of faith by adding of vnwritten traditions determinations of popes and their fancies to the canonicall scriptures the gates of hell therefore preuailing against the church and popes of Rome it is easily to be inferred that the same is not the true church argument 69 Héere we will also adde the testimony of Bristow a man as the aduersaries imagine well séene in motiues and markes of the church He k Bristowes motiues commendeth that for the true church that is catholike and apostolike and which abhorreth all nouelties heresies and
In offic beat Mariae to a woodden crosse increase in the godly righteousnesse and pardon sinners and also crux Christi protege me crux Christi defende me ab omni malo and which before the printed face which they call Volto santo pray thus Salue sancta facies impresta panniculo nos ab omni macula purga vitiorum atque nos consortio iunge beatorum argument 62 Catholikes beléeue that their sacrifices of praise are accepted through Christ but papists beléeue that Christes bodie is accepted through the mediation of the priest and of saints the priest in the canon beséecheth God to looke fauourably vpon the body and blood of Christ Supra quae saith he propitio ac sereno vultu respicere digneris and in the missal of Sarum on Batildis day they pray that God would accept their sacrifice viz. of Christes body and blood through the merits of S. Batildis vt haec munera tibi Domine accepta sint say they sanctae Batildis obtineant merita quae seipsam tibi hostiam viuam sanctam bene placentem exhibuit argument 63 Catholikes beléeue that the apostles and their successours receiued the keyes of the kingdome of heauen and power to binde and loose onely vpon earth but the papists beléeue that the pope hath receiued the keyes of the kingdome of hell and purgatory Damascen and other authors of Romish legends tell vs that Gregory the first deliuered Traians soule out of hel and euery pety pope thinketh he is abused if any tell him that he can not let out of purgatory as many as he pleaseth Commonly all papists pray for the dead that they may haue a place of rest giuen them and that their sinnes may be pardoned them as if sinnes might be forgiuen after this life argument 64 Catholikes neither worshipped saints departed nor their images nor the crosse of Christ Hierome in an epistle to Ripatius denieth that any creature is to be worshipped or adored d Lib. 22. deciuit Dei c. 10. Augustine sheweth that Christians did not worship martyrs nor erect temples in honor of them and saith that they gaue thanks and praise vnto God onely at their monuments ecclesia catholica mater Christianorum verissima saith e De morib eccles lib. 1. c. 30. he solum ipsum deum cuius adeptio vita est beatissima purissimè atque castisimè colendum praedicat nullam nobis adorandam creaturam inducens cui seruire iubeamur whereby plainly he excludeth the worship of Doulia f De obitu Theodosij Ambrose declareth that Helene finding the crosse worshipped not the crosse but Christ but the papists worship not onely the saints but dumbe images they say masses in honor of S. Francis and S. Dominicke and diuers other saints they knéele to images and burne incense vnto them finally they giue Latriam that is due by their owne confession to God only to the crosse to the crucifix and to the images of the Trinity argument 65 True catholicks neuer made the images of God the father or the holy trinity nor did thinke it lawfull to worship them with diuine worship but the papists both make such images and allow such worship to be giuen to them argument 66 True catholicks neuer had any psalter in honor of our blessed Lady nor vsed to say a hundred and 50. Auemariaes and after euery fifty Auemariaes one Creed and after euery tenne Auemaries one Pater Noster nay our sauiour expressly forbad his desciples to vse battologies and odious repetitions in their praiers But papists put great religion in our Ladies psalter and in their rosaries and often repetitions of the name of Iesu and of their Auemariaes argument 67 True catholicks neuer coniured salt nor holy water nor oile nor chrisme nor superstitiously sanctified candles crosses and images in such sort as the papists vse to doe neither did they grease stone alters or describe the Gréeke alphabet on the pauement of churches to be consecrated or abuse the scriptures as the papists doe in that act as may appeare by the formulary commonly vsed in such cases that ancient catholicks neuer vsed any such ceremonies it may appeare by the writings of the fathers and also in old rituall books for in them such formes of consecrations exorcizations and such abuses are not to be found argument 68 True g Iohn 4. catholicks worship God in spirit and trueth but the papists place most of Gods worship in externall ceremonies and vse in their worship a tong not vnderstood so that their praiers cannot procéed from the spirit nor be true nor catholicke argument 69 True catholicks neuer worshipped angels h Coloss 2. the apostle Paule doth expressly condemne the worship of them as Chrysostome Theodoret Oecumenius writing vpon the 2. and 3. chap. of the epistle to the Colossians do testifie the councell of Laodicea doth also prohibit the worship of Angels and Saint i De hares c. 39. Augustine numbreth the worshippers of Angels among hereticks Neither may we thinke that they were therefore condemned because they atrtibuted the creation of the world to angels but because they worshipped angels and as Chrysostome homil 7. in coloss 2. affirmeth thought we were to come to God by the mediation of angels and yet papists k Horae ad vsum sacrum pray to angels that they would protect them and driue diuils from them and open their sight they say also masses in their honor set vp lights to them make confession of their sinns to them and all this contrary to the practise of the ancient catholicke church argument 70 Our l Matth. 15. sauiour Christ teacheth that those worship God in uaine which worship him according to the doctrines and commandements of men and therefore all true catholicks haue had principall respect herein to the commandements and lawes of God but the Romish church doth wholy depend vppon the decretales of popes and vaine fancies of men their missals breuiaries offices and whole seruice procéedeth from no other fountaine argument 71 The m Psal 32. prophet declareth that they are blessed whose iniquities are forgiuen and whose sinns are couered and the apostle saith that being instified by faith we haue peace with god and this is the hope of all catholicks that Christ hath reconciled vs to his father and washed away our sinnes and paid a ransome for them on the crosse but this comfort papists doe take from vs that teach and holde that after our sinnes forgiuen we are to satisfie for temporall paines due for our sinnes either here or in purgatory and that such are there to sustaine great torments in which paines and place none but mad men can place felicity argument 72 Catholicks beléeue that through faith we are made partakers of Christs satisfaction the papists beléeue that the pope can apply them by his bulles both in purgatory and in this life according to his lawes argument 73 Catholicks beléeue that no man can satisfie for his
apostles did not commit all things necessary to saluation to writing cum ex scripturis arguuntur saith e Aduers hares lib. 3. c. 2. Ireney in accusationem conuertuntur scripturarum quasi non rectè habeant neque sint ex authoritate quia varie sunt dictae quia non possit ex his inueniri veritas ab his qui nesciant traditionem norrenim per literas traditam illam sed per vinam vocem ob quam causam Paulum dixisse sapientiam loquimur inter perfectos Tertullian saith it is a tricke of heretikes either to falsifie or by false interpretations to peruert scriptures alius manu scripturas saith f De praescript aduers haeres he alius sensu expositiones interuertit he saith againe that hereticks cannot stand if they be brought to try their cause by scriptures aufer haereticis saith g De resurr caernis he quae cumque ethnici sapiunt vt de scripturis solis quaestiones suas sistant stare non possunt in these points therefore these two fathers haue stricken the papists albeit generally they speake of hereticks for first h Bellar. de verb. Dei non scripto they deny that the scriptures containe doctrine sufficient to saluation or that we can learne all trueth necessary out of them without their traditions secondly they speake euill of scriptures as before hath bene shewed thirdly they say that scriptures receiue authority from the church fourthly they accuse them of vncertenty Turrian aduers Sadeelem lib. 1. doth call them Delphicum gladium and others call them a nose of waxe fiftly they allow no sence but such as the synagogue of Rome authorizeth sixtly either Sixtus Quintus or Clement the 8. hath corrupted the scriptures for both pretending to set our the olde latine translation the one is in diuers places contrary to the other finally they will not haue the scriptures to decide controuersies about matters of faith argument 42 i Lib. 8. Orig. c de haeres Isidore doth declare them to be heretikes that doe otherwise vndeâ—stand the scriptures then the meaning of the holie Ghost requireth quicunque saith he aliter scripturam sacram intelligit quam sensus spiritus sancti flagitat a quo conscripta est licèt de ecclesia non recesserit tamen haereticus potest appellari if then we list to reade the popes decretales or the writings of the popish faction we need not doubt but they are tresgrand heretikes hauing so notoriously peruerted the Scriptures and turned them to sences neuer intended by the holy Ghost as for example these words of the k Isai 1. prophet à planta pedis vsque ad verticem non est in eo sanitas which he spoke of the people of Israel being then most sinfull Clement the sixt in the chap. vnigenitus extr de poenit remiss doeth turne to our Sauiour Christ as if our Sauiour had béene vnsound from the foot to the head or that the prophet had ment that our Sauiour had shed all his blood that the pope might make sale of the frute of it at his pleasure God by his prophet l Hierem. 1. saith I haue appointed thee ouer nations and kingdomes ergo saith m C. vnam sanctam ext de maior obed Boniface the 8. if earthly princes goe out of the way they must be iudged by the pope Againe out of these words of the apostle the spirituall man iudgeth all things he n Ibidem o Ibid. collecteth that the pope hath no superior iudge thirdly because Christ saith to Peter put vp thy sword into the sheath he concludeth that both Peter and his successors ought to haue a temporall sword fourthly of these words ecce duo gladij hic p Ibid. he inferreth that the pope is to command and exercise both the swords The q Isai 8 28. prophets and r Rom. 9. 1. Pet. 2. apostles by the corner stone placed in the foundation of the church doe vnderstand Christ Iesus but Bellarmine in his preface prefixed before his bookes de potifice Rom. draweth these words to the pope and forceth them to serue to make him to be a corner stone and a foundation also of the church he will also haue these words super hanc Petram aedificabo ecclesiam meam to be ment of the pope these words of our Sauiour drinke yee all of this the papists expound in such sort as if Christ had said drinke not all of this the words of our Sauiour to Peter when he said pasce oues meas they appropriate to the pope that féedeth not as if none were to féed but the pope The apostle saith mariage is honorable among all men yet will they not allow that mariage is honourable among nunnes and monks and friers and masse priests and the rest of the Romish clergy where our Sauiour Christ saith scrutamini scripturas they say contrary search not the scriptures the apostle saith they are profitable they Å¿ Index libror. prohibit regul 4 say they are pernicious our sauiour saith that those doe in vaine worship him that teach doctrines of men these doe teach humane traditions and yet doubt not but that God is well pleased with them The spirit of God commandeth that praiers be made for princes and willeth euery Christian man to submit himselfe to the magistrate and to higher powers but the papists doe so expound these words as if it were lawfull for the pope to curse Gods annointed to excommunicate kings and emperors to massacre them if they can to raise rebellion against them It were infinite to reherse all the false interpretations of Scriptures deuised by papists beside that in this place it is not necessarie séeing by these few which we haue alledged already it may in part appeare that neuer any heretikes alledged Scriptures more peruersly nor more direct contrarie to the meaning of the holy Ghost then they argument 43 As the t Damascene de haeres Herodians gaue the name and honour of Christ to Herode so the papists doe giue the names and honour of Christ to the pope allowing these words of Bernard to Eugenius vnctione Christus es they cal him the foundation rocke of the church the head and spouse of the church the monarke of the church and Christes vicar generall u In epist dedic ante princip doctrin Stapleton doth call him supremum numen in terris some teach that he and Christ haue but one consistory betwéene them x Lib. Caerem others saie that all power is giuen to the pope in heauen and earth which words our Sauiour Matth. 28. speaketh of himselfe if then the Herodians deserue for honouring Herod with Christs titles to be reputed heretikes who can cleare the papists from the note of heresie that farre more impudently and wickedly giue Christs honour to the pope argument 44 y De haeres c. beicetae Damascene numbreth those
be imperfectly and analogically argument 25 Saint Ambrose teacheth vs that to worship the crosse or crucifix is plaine idolatry and paganisme Inuenit Helena crucem domini saith h De qbitu Theodosi ◠he regem adorauit non lignum vtique quia hic Gentilis est error sed adorauit illum qui pependit in cruce he saith that Helene finding the crosse did adore her king that is Christ Iesus and not the wood because this is the error of the heathen idolaters he addeth also that she worshipped him that hung on the crosse i In epist ad Ioan. Hierosolym apud Hieron Epiphanius also sheweth that the image of Christ is not to be worshipped nor hung vp in churches for that he tore a vaile wherein such an image was figured and that contrary to scriptures as he saith inueni velum pendens in foribus eiusdem ecclesiae tinctum atque depictum habens imaginem quasi Christi saith Epiphanius and afterward cum hoc vidissem in ecclesia Christi contra authoritatem scripturarum hominis pendere imaginem scidi illud the papists therefore by the iudgement of Epiphanius place Christ his image in the church contrary to scriptures and like to the heathen idolaters worship the crosse giuing to it latria as to Christ Iesus himselfe argument 26 The worship also of angels which the papists practise is idolatrous for they pray vnto them k In litanijc saying sancte Michael sancte Gabriel sancte Raphael omnes angeli archangeli orate pro nobis they l In itinerario ad finem Breuiarij pray likewise to vnknowen angels they confesse their sinnes to them saying confite or beato Michaeli archangelo they set them out in imagery and bow to them and burne incense to them and kisse them finally they erect churches and altars and say masses in honour of angels all which to be idolatrous not onely the scriptures but also the fathers teach vs. non oportet Christianos say the fathers of the m Can. 35. councell of Laodicea derelicta ecclesia abire adangelos idolatriae abominandae congregationes facere Christians say they ought not to leaue the church of God and to assemble themselues idolatrously to worship angels they do also excommunicate such as worship angels as idolaters n In summa concil Laod. c. 35. ◠Carranza to wipe away this blot from the papists turneth angelos into angulos but Chrysostome and Theodoret in their commentaries and homilies vpon the epistle to the Colloss c. 2. 3. doe plainly shew that the councell condemned the worship of angels which they also condemne synodus quae conuenit Laodiceae saith Theodoret in epist ad Coloss c. 3. lege prohibuit ne precarentur angelos Nos non dico martyrum reliquias saith o In epist ad Riparium Hierome sed ne solem quidem Iunam non angelos non archangelos non cherubim non seraphim omne nomen quod nominatur in praesenti seculo in futuro colimus adoramus ne seruiamus creaturae potius quam creatori qui est benedictus in secula he saith p Haeres 79. that Christians do not worship or adore angels and signifieth that such worship is idolatrous as sauoring of seruice of creatures honoramus eos charitate saith saint Augustine lib. de ver relig c. 55. speaking of angels non seruitute nec eis templa construimus angelos adorari non vult that is God will not haue vs saith l Epiphanius to adore angels and againe angeli non capiunt talem glorificationem Augustine doeth therefore condemne the Angelikes as heretikes for that they worshipped angels Angelici saith he de haeres c. 39. in angelorum cultu inclinati argument 27 The papists worship the sacrament of the altar in the rubrike of the Romish misial after the words of consecration the priest is enioined to worship the sacrament hostiam consecratam genu flexo adorat likewise calicem genu flexo adorat the people also knocke their brests and adore it neither doe the papists deny but that the sacrament is to be adored latriae cultu that is with such worship as is due to God but the sacrament is a creature therefore they are plaine idolaters that worship it and this is prooued by the testimony of Epiphanius stultum est saith q Haeres 69. Epiphanius creaturam deificare reprobat autem primum praeceptum quod dicit dominum deum tuum adorabis ipsi soli cultum praestabis he saith it is a foolish thing to worship a creature as God and therefore prooueth that Christ is God and no creature because he is worshipped and for that the church doeth not worship a creature vnlesse therefore Christ be hypostatically and personally vnited to the sacrament those that worship the sacrament are idolaters as for those that worship vnconsecrated hostes the papists themselues deny not to be idolaters argument 28 They are also idolaters that worship the images and pictures of the virgine Mary of angels and saints departed this life the councell of Eliberis to auoid this idolatry r Can. 36. decréed picturas in ecclesijs esse non debere ne quod colitur aut adoratur in parietibus depingatur that is that pictures should not be in the church least any thing that is worshipped or adored should be painted on walles Non est dubium saith ſ Lib. 2. instit diuin c. 18. Lactantius quin religio nulla sit vbicunque simulachrum est nam si religio ex diuinis rebus est diuini autem nihil est nisi in caelestibus rebus carent ergo religione simulachra quia nihil potest esse coeleste in ea re quae fit ex terra he teacheth vs that there is no religion where images are worshipped as being earth and not sauoring of any heauenly or diuine quality or substance Inueni velum pendens in foribus eiusdem ecclesiae tinctum atque depictum saith t Ad Ioan. Hierosolym apud Hieronymous Epiphanius habens imaginem quasi Christi vel sancti non enim satis memini cuius imago fuerit cum ergo hoc vidissem in ecclesia Christi contra authoritatem scripturarum hominis pendere imaginem scidi illud and afterward Precor vt iubeas presbyteros eiusdem loci suscipere velum à latore quod à nobis missum est deinceps praecipere in ecclesia Christi istiusmodi vela quae contra religionem nostram veniunt non appendi he doth plainly shew that to place pictures images in churches is contrary to scriptures religion neither doth he only condemne heathen idoles but images in churches also Vnto this place our aduersaries answer that these words were not written by Epiphanius but soisted in by some other but in his booke against heresies he sheweth himselfe to be of the same opinion and doth strongly confirme that which is héere said Writing against the Collyridians haeres 79.
the images of our lady of Loreto of the crosse and such like If they say that the image of Christ is to be worshipped with the honour due to Christ improperly as Bellarmine teacheth lib. 2. de imaginib c. 23. It may be replied that the Gentiles were neuer so stupid as to say that properly as much honor is due to the image as to the originall Finally if you méet with any of Bellarmines opinion lib. de imaginibus c. 6. that thought Xenaias to be the first that found fault with the worship of images you may boldely reproue him by the testimony of Lactantius Hierome Epiphanius Augustine and other fathers before cited Vnlesse therefore Robert Parsons and his consorts can well answere our arguments and fortifie their owne simple excuses shifts and distinctions it will appeare both by testimony of scriptures and fathers and also by diuers good arguments that the papists are idolaters nay it will appeare they can no better answere for themselues then the heathen idolaters in ancient time is it not then maruell that such grosse idolatry should créepe in among Christians it is so certes but much more is it to be maruelled that so grosse an abuse being detected should either be defended or tolerated CHAP. VI. That such papists as within the compasse of her maiesties reigne haue bene executed to death haue died for treason and other capitall crimes and not for religion and therefore are to be detested as malefactors and not honored as martyrs HItherto we haue discoursed of matters of religion and I hope so as it may appeare to euery man not altogether either irreligious or possessed with preiudice that the papists are neither true catholicks nor good Christians I haue therein also discouered not only the vanity of Parsons his pleading in his Ward-word that taketh that as granted which is the principall question but also the simplicity of this wooden Oulyglasses dealing that not daring to answere our arguments doth notwithstanding still in his exceptions vsurpe the name of Catholicks Catholicke religion as due to himselfe and his consorts being nothing lesse then either catholicke or Christian now therefore to fill vp this discourse it followeth that we consider a litle the ouâ—ward ciuill cariage of this faction and what we are to thinke either of those that heretofore haue broken their necks in the Popes seruice or else yet continue well affected toward his cause and generally what all true subiects are to looke for either at their hands or the hands of their partakers and adherents and this for that Robert Parsons in the first chapter or incounter of his Ward-word doubteth not most impudently to affirme that many honorable and worshipfull gentlemen haue indured continuall and intolerable affliction for perseuering in their fathers faith and that aboue a hundred priests haue bene tortured hanged and quartered for the same cause the same man also in the conclusion of his encounters doth insinuat that albeit they were charged with treason yet they died as martyrs Allen likewise that perfidious traitor to his prince and country in his a Ad pâ—rsequutores Anglos treatise against the execution of iustice doone vpon diuers priests and friers and their adherents taken in notorious treasons doth exclaime against the state and charge our gouernors with persecution iniustice tyranny and extreme cruelty as for his clients he beareth vs in hand that they were cleare of treason and without all iust cause died for matter of religion and conscience onely and not for treason or practises against the state and concludeth that therefore they are to be esteemed as holy martyrs and not as leud traitors the detector also in his disiointed exceptions is talking of crosses and persecutions where he and most of his consorts liue at ease and in all security in good houses and haue laisure to write and opportunity to print such pamphlets and idle toies as that which he hath of late published argument 1 First then I say that albeit late lawes gaue occasion to detect the Popes agents that of late haue bene executed to death in England yet they deserued death as offending in cases of treason both so adiudged by the ancient lawes of this land and also for the most part by the lawes of all nations for first it is treason to stirre vp forrain enemies against the prince or state the statute of 25. Edward the 3. c. 2. doth so account it condemning all of treason that shall goe about to leuy warre against the kings and queenes of this land Likewise it was adiudged by the Romane lawes Maiestatis crimine tenetur saith Vlpian ad legem Iuliam maiest l. 1. cujus opera consilio dolo malo consilium initum fuerit c. quo quis contra remp arma ferat The same course is now taken in Spaine with such as attempt to leuie warre against the king either within or without the realme as is apparent by the booke called El fuero real Tit. de la guarda del rey those also that counsell or abet such as attempt any such matter are by that law condemned as traitors Neither is the practise of France diuers from other nations in this point Finally no Romane may so much as once attempt to raise warre against the pope albeit he hold nothing but by vsurpation but the popes sergeants and officers seize vpon him as a traitor neither will any pretence or allegation of conscience serue to excuse his treason or to exempt him from punishment But such agents of the pope as haue beene executed hitherto in England for his cause either haue themselues béene persuaders of the pope and Spanish king and others to make warre vpon her Maiesty and their countrey or els haue ioined with Englefield Allen Parsons Holt Owen Morgan and other principall moouers and stirrers for an inuasion and were directed by them and sent into England and other places for that purpose and this may be proued first by the Bull of Pius Quintus procured at the instance of diuers English fugitiues and by them sent abroad into England and sent into the king of Spaines countrey as a motiue for him to inuade England and as it were a trumpet that sounded fire and sword against vs. secondly all the practises and exercises of the seditious seminaries in the Low-countreys Spaine and Rome haue tended to the stirring vp of forren nations against vs as is confessed by diuers priests and testified by scholars and may be prooued by some notes of their exercises which we haue to shew Thirdly Sixtus Quintus anno 1588. in his sentence declaratory or rather declamatory against the Quéene doeth say that at the earnest solicitation of certeine principall English men which he calleth catholikes he had proceeded against her Maiesty and had enioyned the Spanish king to execute his Bull of excommunication and deposition against her and to come with great forces against England fourthly Allen in his traitorous letters to the nobility
saith that Saints are mediators not of redemption but of intercession and that Saint Paule 2. Thess 3. Desired the Thessalonians to pray for him making them mediators of intercession But first the scriptures and fathers allow none for mediators but Christ Iesus that hath redéemed vs and mediated our peace they are also vtterly vnacquainted with this Popish distinction Secondly it is a ridiculous thing because the Apostle desireth the Thessalonians to pray for him to whome he might come and which did vnderstand his prayer to conclude after Owlyglasse his faâ—hion that therefore either they were to be tearmed his mediators or that wee may pray to those which neither can heare vs in all places nor grant our prayers The Second part of my assertion is proued First by the doctrine of our Sauiour that taught vs to pray to the Father in his name Which is also confirmed by the practise of the Church testified in the 3 counsell of Carthage c. 23. Secondly the words of the Apostle are direct for vs. How shall they call saith he on him on whome they haue not beleeued Rom. 10. Thirdly the fathers condemne the practise of the Romish Church in praying to Saints Mariam saith Epiphanius nemo adoret neque muliâ—rum neque virum And againe neque Tecla neque quisquam sanctu adoretur non enim dominabitur nobis antiquus error vt relinquamus viuentem adoremus ea Rom. 1. quae ab ipso fâ—cta sunt S. Ambrose saith that wee haue accesse to kings by mediation of tribunes and noble men because they are men but to come to God that we neede noe spokeseman but a dâ—uout minde Fourthly both councels and fathers condemne worship of Angels non oportet christianos say the fathers of the councell of Laodicea Can. 35. derelicta ecclesia abire ad angelos idololatriae abominandae congregationes facere They say christians are not to relinquish the Church and to runne into corners to worship Angels for that they signifie to be Idolatrie Chrysostome in his 7. homily vpon the Epistle to the Colossians refuteth the opinion of those that vsed the mediation of Angels Sunt nonnulli saith hée qui dicunt non oportere per Christum reconciliari ad patrem accedere sed per angelos propterea sursum ac deorsum quae de Christo sunt versat Epiphanius and S. Augustine where they talke of the heresie of the Angelikes condemne the worshippers of Angels for heretickes Fiftly the practise of the auncient Church doth vtterly repugne against the forme of prayer vsed by the Popâ—sh Church for if we séeke all the rituall bookes of auncient Churches we shall not finde where christians prayed thus Sancta maria Mater dei ora pro nobis nunc in hora mortis Neither was this prayer vsed Maria mater gratiae mater misericordiae Tu nos ab hoste protege hora mortis suscipe Neither do I beléeue shall Owlyglasse find where christians prayed thus Sancta Maria succurre misâ—ris iuua pusillanimes Mens febr retoue fâ—ebiles and so forth Or as in the missall of Sarum Vt haec munera tibi accepta sint sanctae Batildis obtineant merita Neither can any formes of litanyes to Angels and Romish Saints in auncient bookes be found Finally these formes of prayers to Saints and Angels are most absurde for what reason haue christians not to pray to God through Christ as they are commanded but to run to Saints who neither vnderstand mens thoughts nor are present in all places nor can helpe vs. Nay it is a thing very vncertaine whether many of those that the Romish Church doth worship are Saints or no. the lye therefore that Owlyglasse would fasten on me doth touch the Apostles holy fathers whose doctrine I follow and not me only and may well be returned backe on him But saith he of prayers to Saints and Angels Page 34 there are such plentifull proofes that nothing can excuse him from ashamelesse vnttuth And there vpon he both bringeth forth Basill the Councell of Chalcedon Chrysostome Saint Ambrose and Ruffinus But no one of these hath one such prayer as the Romish missals and breuiaries haue many Further the twentith homily in honor of 40. Martiâ—es is not authenticall nor was euer written by Basill Neither is euery rude voyce that passed in councell to be ascribed to the councell as authorized vy solemne act besides that many Epistles and writings are set out among the actes of counsels that deserue no credit so we say of the 66 homily of Saint Chrysostome and Ambroses booke de viduis that they haue passed the handes of idolaters and falsaries Ruffin telleth vs onely Lib. 2. hist c. 33. what some did not what they ought to do but suppose some of these fathers should either by an apostrophe name Saints or Angels or else desire in a generality that God will heare the prayers which the triumphant Church offereth to God for the militant Church or admit also that any one man should pray to Saintes yet that is nothing to iustifie the blasphemous prayers of the Church of Rome made to Angels and Saints nor doth it appeare that in auncient time there were any publike prayers to the Virgin Mary to Angels and Saints Finally the fathers did rather praye to God at the tombes of martyrs then praye to martyrs as God And we are rather to follow the most authenticall fathers and best learned and their authenticall writings then either such ragges as are falsesly countenanced by the names of fathers or some hard speaches of fathers Further Owlyglasse signifieth that Hierome against Vigilantius defended prayers to Saints But he must alleadge good proofe or els his reader and euery one that readeth Hierome will tell him he lieth Finally he alleadgeth M. Bell against mee and adioyneth M. Gough in a treatise against M. Fecknam vnto him But wee all agree against him and his erroneous and superstitious doctrine concerning prayer to Saints For albeit some one or two long since called vpon Saints yet we all agrée that auncient christians had no such formes allowed or publikely vsed and frequented in the church So it appeareth that for prayers to Angels and our Lady our aduersarie can alleadge nothing but the custome of Collyridians and Angelikes Neither can he alleadge any thing for prayers to Romish Saints nor to Martyres but certaine counterfeit writings and priuat practises of one or two Fathers which against the rest and against authenticall writings of the same authors are of no validitie Sect. XIII That auriculer confession after the Romish fashion was not established nor receiued into the Church before Innocentius the third his time THe last exception which concerning matter of vntruth Owlyglasse taketh against me is for that I denie the Romish auriculer confession to be auncient A matter that seemeth much to pinch my aduersarie and his consorts for that vpon this point for the most part dependeth the gaine of their faculties the credit
obseruation againe desire me to procure him a free conference but what shall that néede when I yéeld him more then is desired Notwithstanding if he thinke to winne any thing at my hands by conference let him procure me first a frée conference at Paris and Salamanca and I doe promise to procure him a frée conference at Cambridge and Oxford In the meane while I pray him I prouoke him I by all means vrge him to answere in writing such lies as I auerre his consorts to haue made and to cleare the Church of Rome and her principall proctors of such notorious falsifications as I say they haue committed If he be not able as indéede I take him to be altogither vnsufficient let Robert Parsons Frier Garnet or the Archpriest answere and maintaine the quarrell which this idle compagnion hath begun And let them set their names to their writings and come foorth with bare faces that wee may know what they are we deale with and not as hitherto fight with N.D.E.O. and such like hollowe fellowes and meere shadowes If not let them assure themselues I wil by publike writing discouer such a packe of impostures lies falsifications villanies and treasons committed by Rob. Parsons and his consorts that they shall wish Owlyglasse hanged that first prouoked me and beganne this quarrell I will also make it knowne that they are so guiltie that they cannot answere His second obseruation is that no credit is to bee giuen vnto me concerning matter of fact because in matters of faith and learning as he saith I make no scruple to corrupt and vse broad falsification But his collection is so childish and foppish that his owne clients if they list may sée that he knoweth not what concerneth fact and what concerneth faith and learning that distingusheth learning from matter of fact as if no learning were required of Ro. Parsons to discusse matters of fact and would make fâ—ith and learning both one as if his consorts that take themselues to be learned were also faithfull christians and teacheth that the controuersie concerning falsifications and vntruthes obiected by him toucheth faith and not fact as if we did not as well contend about matter of fact as faith in this idle quarell begonne by our aduersarie and wherein the state of the mayne controuersie is whether I haue spoken vntruth or not and whether I haue falsified any authors alledged by me or not Secondly if no credit be giuen to those that tell lyes and falsifie authors as Owlyglasse affirmeth then by his sentence we are not to beléeue either the pope of RoÌ„e or his agents the most notorius lyers falsifirrs that euer the world sustained Againe if no credit be to be giueÌ„ vnto my discourse concerning the packing trechery of his consorts why doth he not answere me and conuince mee of vntruth And what reason hath he to desire his readers not to beleeue that which himselfe is not able to controule Is not such a bald compagnion ashamed to take to him as much authority as the Pope that all the generation of antichriste is to beleeue vpon his owne bare word Thirdly if all his idle obiectioÌ„s concerning pretended corruptions and falsifications he so cleared as that I looke for no more answere of so nastie a disputer as this Owlyglasse is then it can be no credit for him to cry so loud or to vse these odious and slaundrous termes of corruptions and falsificatioÌ„s but he ought rather to looke downe vpon his owne and his consorts filthy factes then to pinche at others meÌ„s faultes Fourthly if the papistes his clients be so cleare as he maketh them why doth he not answere for them playnly and honestly refuting euery point of my charge If they be guiltie why doth he not rayle a spirt at Rob. Parsons that so foolishly brought them forth to this triall and there left them to speake for themselues Fifthly if he list not to excuse any Papist for the cariage of his life as he confesseth what reason hath he to blame me if I vpon so iust occasions giuen me by that rinegat and false traytor Rob Parsons haue toulde them some parte of their faultes Sixtly if he will not haue my verdict admitted against his clients though conuinced by playne euidence witnesse he hath no reason to require that the verdict of Robert Parsons a most notorious and infamous libeller and a knowne and professed traytor and an infamous person conuicted by his owne wicked and treasonable writings and by the testimony of his owne consorts or the accusations of such libellers as Owlyglasse and such worthlesse and namelesse fellowes should be admitted or receiued Againe if he wil haue nothing to be affirmed without authenticall testimony proofe then must he and his malicious mates forbeare to send forth so many vaine and fabulous pamphlets 7. Further if hee charge me hereafter with wilfull and witting falsification as he sticketh not very boldly and often to doe then must he proue first falsification then this quality of wilfull knowledge wherof hytherto he hath done neither againe if I obiect that to him which he cannot deny then modesty would require that he should confesse shame force him not to defend any more matters knowne notoriously to be false 8. If hee take to himselfe and his consorts the name of Catholike Church and will néedes charge me with a setled malice and desperat resolution against the Catholike Church he must proue two thinges First that Popish religion is the ancient catholike religion and next that I oppugne the catholike faith Vnles he doe this his reader will take him for a lewd begging compagnion that taketh that for granted that is in controuersie and we must accompt him for a paltry fellowe that is not able to answere our arguments whereby we proue that Popish religion which we refuse is neither catholike nor ancient 9. If boldly and falsely he will denie that our faith hath had continuance and succession from Christs time and challeng both to himselfe he must then deny that the faith taught in the Apostles créede and established in the fowre first general counsels and contained and grounded vpon the holy canonicall scriptures hath alwayes continued since Christs time and hath had continuall succession vntill our dayes And to prooue the Popish faith he must shew that the Apostles taught and that the holy fathers beléeued First that Christ had a body inuisible and impalpable and that might be in heauen and earth and many distant places all at one time secondly that Christs body did not fill the place wherein it was 3. That accidentes may subsist without foundation or subiect 4 that préestes may celebrate masse without communion 5 that the préestes may take away the cuppe of the newe testament from Gods people 6 that christians are to worship the crosse and the sacrament with Latria or diuine worship 7 that the préest doth offer vp the true body and bloud of Christ to God the
at Grotta Ferrata if that were materiall it will be verified by diuers priests if they be asked on their othes Why any man should beléeue this lying compagnion that speaketh without proofe or probabilitie there is neither colour nor cause He excepteth also against that which I say of the number of Priests that were likewise to come with the Spanish army and thinketh that a hundred Priests could not then bee found there being then but two Seminaries Rome and Rhemes and not aboue fiftie in both But he should be an eloquent fellow that could perswade me to beléeue that lying mate without all proofe Why I should beleeue the contrary I can alleadge good reasons For first this being the ende of the erection of the Seminaries to reduce England vnderneath the Popes yoke we are not to doubt but that all the English of the Seminaries should haue béene emploied in that action and the whole sinke of treason let out Secondly albeit in the Seminaries there were not so many Priests to be found yet might that number haue béene filled vp by diuers other priests that liued here and there dispersed Her Maiesty hauing dismissed and banished aboue fiftie priests that deserued death by her lawes rather then banishment not past two or thrée yeares before These therefore and others should haue come into England Neither would that barking curre Stapleton haue fayled if he could haue séene opportunitie to hurt those against which he had so long barked Thirdly diuers priests now in EnglaÌ„d testifie that many priests were to come with the Spanish forces Finally Allen in his wicked libell reporteth that priests came with the Spanish forces to serue euerie mans spirituall necessities But how could that be vnlesse the number were competent Among the rest I am enformed that R. Parsons should haue come with his assistants and whole councell of reformation and that to auoide idlenesse in the meane time he holpe to write and publish the most wicked declaration of Sixtus quintus against her Maiestie It may be also Owlyglasse had an ore if not in the fléete yet in the army or els was in England to attend the comming of it Let him therefore thanke God that he is not sought out and punished as a traytor that endeuoureth to plead the cause of traytors And let all indifferent men iudge whether I haue not said truely and he most falsely both concerning Allen and the Priests The third obseruation as he saith is that my dealiâ—… doth declare the weakenesse of the cause I maintaine the little conscience I possesse and small learning I am maister of For so it pleaseth our great maister Owlyglasse in a pang of popish zeale to rayle And his reasons are for that a good cause needeth not the helpe of lies and a good conscience will not be strained beyond the limits of truth and sinceritie These venerable sentences the execrable Iebusites and massepriests pare and pole most dispiteously as their poling indexes expurgatorie and their treatises in the Popes cause plentifully declare nor pare nor pole the venerable sentences of antiquitie nor a man of learning frame such arguments as flie ouer his aduersaries and may be driuen backe vpon his owne head And this he speaketh standing vpon his tiptoes and looking vpon himselfe very prowdly and verily beléeuing that he hath spoken very brauely and almost eloquently But if he had better looked vpon himselfe his conscience and cause he would haue extended more fauour to vs his poore friends himselfe being a sot of 24. carats and deuoid of all learning and conscience hauing giuen proofe of his learning in his miserable detection and hauing his conscience grounded on the cases of conscience resolued by Allen and Parsons and Peter Nauarrus that teach men against all conscience to play the villaines and so a man stand for the Pope to sweare and forsweare and finally to doe what a man list so he haue the Popes faculties for it And what face had he to talke of sinceritie his cause standing vpon falsifying of fathers lying of legends counterfaiting traditions rayling vpon innocents cogging of fabulous histories and vpon deuising of fraudes and impostures to abuse the world His want of learning I say is proued by his weake and base talent of writing wherein it appeareth he could not so much as tell how to frame a sentence or how to vnderstand the things he handleth Alleadging but two words of latin pag. 30. he sheweth he can no latin vsing the plurall for the singular saying prope initia where a latinist would haue said prope initium or rather in principio quoting one verse he marreth it pag. 4. his testimonies are Hierom Verdussen and English almanacks such proofes as a man may haue three or foure for a groate his arguments are such as I haue declared in my answere His want of conscience may I say appeare by the most damnable resolutions of cases of conscience of Nauarrus and other Romish casuistes and especially the resolutions of Allen and Parsons Vide resolut casuum conscientiae nationis Anglicanae per A. P. two rather diuels then diuines teaching nothing but how their schollers may forsweare themselues deny their names and profession and play the traitors in which cases of conscience Owlyglasse without conscience séemeth to be well practised The third is made manifest by the fabulous lies of Caesar Baronius lying Romish legendes counterfeit canons and writings lately published and such euidence as I shall in part hereafter discouer and that to the great griefe of this detector if he be not a man stupide altogether and sencelesse This also doth touch the cause of poperie in generall for if a good cause néede not to be supported with lies and fables then is the Popes cause very bad that cannot stande without lies If a good conscience will not be strayned beyond the limits of truth and sinceritie nor pare nor pole the venerable sentences of antiquitie then hath Bellarmine and Parsons no good conscience For Parsons maketh no conscience to tell any lies as I haue prooued in my answere to his woodden wardword and the priestes haue notoriously prooued in all their bookes against him and his trecherous faction Againe then haue the Iebusites no conscience that lie and falsifie according to the rules of their order and that most shamefully Le catechisme de Iesuites as is proued in their Catechisme Thirdly then hath the Pope no conscience that by his lewde and trecherous indexes and by his Talmudicall traditions and peruerse expositions hath taken a course to corrupt both scriptures and fathers If they haue no learning whose arguments conclude not effectually but may be retorted backe vpon the faces of the proponentes then if Owlyglasse be iudge neither hath Bellarmine nor Stapleton any learning For in diuers of our treatises we haue made their arguments to rebound backe vpon them As for my selfe I referre my cause to be tried by any indifferent man that shall reade Owlyglasses obiections
and my answeres My conscience and plaine dealing the iudge of all mens consciences doth best knowe and I hope all the course of my writings will iustifie against all the cauils of such vaine banglers My learning I acknowledge is not comparable to that which many of my brethren haue but yet I hope by the grace of God to maintaine a truth against the prowdest of the Popish faction But were it neuer so sclender yet vntill my bookes against Bellarmine be answered in that plaine and scholasticall sort that I doe answere him neither hath Owlyglasse nor any of his consorts any reason to despise it or to obiect want of learning vnto me Yet séeing hee doth vndertake to prooue that I haue no learning let vs sée whether Owlyglasse hath any better successe in this then in his former allegations concerning his supposed vntruthes and falsifications First he saith I bring such arguments to prooue the Papists to be no Catholikes and to maintaine new doctrine and heresie as touch not them but wound the Church of England But if this had béen so why doth not Owlyglasse vndertake to answere my arguments why doth he not dare to refute my discourse If they hurt the Church of England no doubt but such caterpillers as he that séeke our hurt and ruine would not haue omitted to take that aduantage His wordes therefore are but vaine bragges and néede no other refutation then his owne lewde performance in this encounter and déepe silence in the rest Next he saith he will take a scantling of my learning nothing answerable to my lookes and countenance But his scantling is very short and vnproportionable being but one onely argument Beside that it sheweth that both learning and honestie is very scant with him for where I go about to prooue that the Church of Rome is not the true church of Christ for that it wanteth true bishops and Priests the palfrey fellow onely repeateth my wordes whereby I prooue that euery true Church hath true bishops and priests but durst not set downe my wordes whereby I shewe that the Church of Rome hath neither true bishoppes nor priests And where he toucheth any reason of mine he marreth it with his lewde handling and mangleth my whole discourse omitting my thrée last reasons and not daring to set them downe I will therefore now let the ignorant ideot knowe that my reasons whereby I conclude that the Church of Rome hath no true bishops nor priestes at this time are strong and effectuall and that his cauillations against my words are vaine and friuolous First then I say that no man hath ordinarie power to ordaine bishops or priestes but he that is a bishop and a priest But the Pope of Rome is neither true bishop nor priest ergo the proposition our aduersarie denyeth not The assumption I prooue by these arguments First the Pope was ordained priest but to offer sacrifices and to say masses for quicke and dead But neither doth this ordination make a priest nor had true priests and elders euer any such ordination That this ordination doth not make a priest I prooue for that thereby the ordained neither receiue power to preach nor to administer the sacraments nor the keyes of the Church wherein priesthood consisteth If they receiue any thing it is to offer sacrifice But the Papists confesse that there is great difference betwixt the sacrament of the Eucharist and a sacrifice as appeareth by Bellarmines large disputes Lib. 1. 2. de sacrif missae Further this ordination doth not giue to priestes the right of apostolicall succession which consisteth in preaching and administring the sacraments which our Sauiour committed to his Apostles and their successours to the worldes ende as appeareth by Christs wordes Matth. 28. that priests in auncient time neuer had any such ordination it appeareth by the commission that Christ gaue to his Apostles Matth. 28. by the office of Pastors described Ephes 4. and 1. Tim. 3. and Tit. 1. where no mention is made of sacrificing for quicke and dead neither doth this clause hoc facite in any author signifie sacrifice for quicke and dead It appeareth also by monuments of antiquitie and auncient formularies In the 4. Councell of Carthage priests are ordained by imposition of hands but not to sacrifice for quicke and dead This argument our aduersarie for all his contemptuous spéeches of my arguments durst not once touch Secondly the Pope is not ordained to teach or gouerne a certaine flocke but to be the vniuersall bishop Bellar. lib. 2. de pontif Rom. c. 31. Prooem Clement the head of the Church the spouse of the Church the foundation of the Church and a little demy god vpon the earth with power ouer purgatorie and the keyes of heauen and hell And if he haue not this power then is he not Pope But this power is no where deliuered by any good commission to any nor doth it belong to any bishop for any thing we can yet learne for if it did then should all bishops haue that power Owlyglasse therefore may doe well to shewe vs this power out of scriptures and fathers or els his silence will teach him that the Pope is no bishop Bellarmine telleth vs of pasce oues meas and tibi dabo claues But he must finde out a better commission for the Pope or els all bishops will haue like power and the pope will prooue to haue no power vnlesse he féede and haue the keyes of the Church which by Owlyglasse I am assured will not bee proued Thirdly the Pope doth not féede the flocke by teaching or administer the sacraments or gouerne the Church as other bishops did but contrariwise taketh vpon him to be Emperour or gouernour of Rome which the auncient bishops of Rome neuer did But no man can be a King and a bishop both together nor a bishop without doing the office of a bishop For Episcopatus as the Apostle teacheth vs That is a worke and not a title oâ— honoâ— is opus and not onely hoâ—os Our aduersarie answereth that it is Donatisme to affirme that the efficacie of sacraments doth depend vpon the good or bad life of the ministers and that we are to harken to those that sit in Moyses his chaire albeit they be Pharisees and bad men otherwise And this he proueth by diuers testimonies out of S. Augustine and the harmony of our confessions being copious where no néede is and silent when he should answere But all this is no more to purpose then if he should tell vs a tale of a horse nest or of the popes mules and mulets for what is that to me or others that say not that the Pope or popish bishops are not lawfull bishops nor haue power to administer sacraments because they are Sodomites adulterers and wicked men but rather that the pope is no bishop at all because he doth not opus episcopi He will perhaps say he doth opus episcopi But then he must shewe that he féedeth the
scripturarum solertissimus indagator authoritatem sequatur inter quas sane illae sunt quas apostolica sedes habere ab ea alij meruerunt accipere epistolas Where these last wordes ab ea alij are foisted in and thereupon in the rubrike they affirme that the Popes decretale epistles are to be reckened among canonicall scriptures and that they go about to prooue most falsely by the testimony of S. Augustine that doth not so much as speake one word of the popes decretale epistles falsification 28 The Fathers assembled in Trullo say that Iames and Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in the holy ministration of the Lords supper taught that the cuppe was filled with wine and water But the papists make them say that Iames and Basil did deliuer vnto vs missae celebrationem that is the first forme of celebrating masse as they expound it falsification 29 C. species de consecrat dist 1. there is a place alleadged out of Gregory homil paschali but falsely falsification 30 Likewise C. vtrum de consecrat dist 2. is pretended to be taken out of Saint Augustine yet the wordes are not found in Saint Augustine as they are there set downe falsification 31 C. in Christo de consecrat dist 2. is otherwise set downe then in Hilary from whence the place is said to be taken In the same chapter these wordes corpus Christi quod sumitur de altari and these which followe are also foisted into Hilary falsification 32 Into the wordes of consecration of the cuppe in the very canon they haue thrust in these wordes aeterni mysterium fidei falsification 33 Vnder the names of Fathers they haue set vs out a number of treatises vnworthy of the Fathers learning or pietie Vnder the name of Clement they haue published diuers constitutions by him affirmed to be apostolicall Of like stampe also are Clements fabulous recognitions yet Gelasius doth place those constitutions among apocryphall writings Tertullians and Origens tractates are often alleadged by papists yet doth Gelasius note them as bookes corrupted Vnder the title of Martialis Africanus Amphilochius Prochorus and such like auncient writers they alleadge most vaine and idle Pamphlets neither sauouring of the pietie of those fathers nor bearing the state of the times wherein those Fathers liued Vnder the name of Cyprian are these treatises published De montibus Sion Sinah de reuelatione capitis beati Ioannis de singularitate clericorū de cardinalibus operibus Christi de laude Martyrij de disciplina bono pudicitiae epistola ad Nouatianum sermones aliquot orationes duae which by diuers arguments appeare not to belong to Cyprian In the booke of the Reuelation of S. Iohns head there is mention made of king Pipin that liued diuers hundreth yeares after Cyprian and in this our opinion not onely Erasmus but diuers other authenticall writers concurre with vs. Vnder the name of Hierome there are also extant diuers counterfeit treatises as first a sermon de assumptione B. Mariae virginis 2. a treatise de septem gradibus ecclesiae wherein the author reckeneth bishops for a distinct order from priests and leaueth out exorcistes 3. a treatise intituled laus virginitatis 4. de attributis dei ex scripturis 5. certaine sermons vpon principall feasts 6. de vinculis beati Petri. 7. de diuersis generibus leprarum 8. regula monachorum à Lupo quodam tempore Martini quinti collecta 9. ad Tyrasium de morte filiae 10. ad oceanum de ferendis opprobrijs 11. de vita clericorum 12. epistola Damasi ad Hieronymum Hieronymi ad Damasum 13. Catalogus ad Desiderium 14. de virtute Psalmorum 15. de oblationibus altaris ad Damasum 16. regula monacharum 17. de natiuitate Mariae and other treatises Vnder the name of S. Augustine we haue certaine sermons de tempore de sanctis ad fratres in eremo which both stile matter and other circumstances shewe not to be his There are also meditations and soliloquies ascribed to him but most vnworthy to beare his name In the meditations hee establisheth the worship of angels which in his booke of heresies he reputeth to be an heresie that booke I haue séene vnder the name of Anselmus yet vnworthy the learning of Anselmus in the soliloquies we reade the fable of Longinus Beside that both these bookes in stile and grace sauour nothing lesse then of Augustines spirit In the Manual that goeth vnder Augustines name beside much foolery there is plaine heresie In the 16. chapter he sheweth that it is in mans power to merit the kingdome of heauen which is Pelagianisme and a saying of S. Augustine in diuers places refuted Beside that the termes sauour of a scholasticall veine The bookes called scalae paradisi de duodecim abusionum generibus de contritione cordis de cognitione verae vitae de speculo de vita christiana de assumptione beatae Mariae de contemptu mundi de vanitate seculi de obedientia humilitate de bono disciplinae de visitatione infirmorum de consolatione mortuorum de quarta feria de tempore barbarico de cataclysmo de sobrietate virginitate speculum peccatoris de vtilitate poenitentiae de quatuor virtutibus charitatis and diuers other set out vnder his name are manifestly to be prooued not to be his and that not onely by the testimony of learned men but also by the stile circumstances of the time the monastical and grosse veine of the authors and diuers other notes Vnder the name of Basil and Chrysostome they haue set out not onely commentaries and masses but also epistles and sermons whereof some are no where to bee found in Greeke the rest sauour rather of a frier like veine then of those two fathers spirit And the like they haue done vnder the names of the rest of the fathers But as it is forgerie to father bastards vpon wrong fathers so it is forgery and great wrong to set out such base stuffe vnder the name of fathers And this may be gathered out of the lawe qui falsam ff ad l. cornel de falsis l. cum suppositi Cod. etiam ad l. cornel de falsis Likewise if it be falshood to giue vs base mettall for golde and to pare true coyne as appeareth by the lawe quicunque nummos ff ad leg Cornel. de falsis then is it likewise falshood to giue vs base stuffe for the writings of the fathers Herein they doe also commit another point of falshood for hauing themselues abused the names of fathers they by all meanes endeuour to suppresse the originall writings of the Gréeke fathers Posseuin in his rapsody which he entituleth bibliothecam selectam albeit it is rather bibliotheca scelesta perswadeth all that haue gréeke copies to kéepe them from the sight of students in diuinity Bellarmine also and Baronius and diuers others confesse sometimes both bookes and decretal epistles set out vnder the names of
Constantino quod longe superius memorauimus deum appellatuÌ„ C. satis dist 96. And vpon this ground he goeth about to proue that the Pope is not to be iudged by any But this ground is an impudente lye and cannot bée iustified by any authenticall writing falsification 12 In the chapter beginning CoÌ„stantinus dist 96. the Canonistes affirme That Constantine the emperor gaue his crowne and all regall dignity in the citie of Rome and in Italy and in the westerne contries to the Pope Constantinus imperator Coronam omnem regiam dignitatem in vrbe Romana in Italia in partibus occidentalibus apostolico concessit say they in their decrées but this is an impudentlye refuted by al autheÌ„ticall writers that describe the state of the empire of RoÌ„e and of the westerne empire after Constantines time and is coÌ„tradicted by the princes of Italy that for the most paâ—te deny to holde any thing of the Pope in fealty Like vnto this fable is that which is reported of Constantines leprosie and how he was counselled to bathe himselfe in childrens bloud and was at last cured by Syluester bishop of Rome by baptisme For this is contrary to physicke to cure leprosie by bathing in childrens bloud and not well agreeth with diuinity vnlesse it can be shewed that baptisme cureth corporall diseases Finally the same is not found in any good authour but onely séemeth to be deuised by the writers of fabulous legendes falsification 13 Anacletus telleth how prouinces were distinguished by the Apostles C. prouinciae dist 99. and by Clement But that fabulous relation is refuted by actes of councels and constitutions of emperors that from time tooke order for the limits of prouinces and diocesses and did innouate olde limits oftentimes which assuredly they would not haue done if the same had béen ordered by apostolicall constitutions The same is also contradicted by those that attribute the distinction and limitation of parishes to later Popes Finally it is disproued by the recordes of auncient time that signifie how the Church being in persecution the bishops that liued obscurely had no reason ambitiously to contend either about the limits of prouinces or els lesser diocesses falsification 14 Vnder the credit of Tharasius they say that Peter deposed those C. multipliciter 1. q. 1. in Cod. Greg. 13. that were ordained by Simony as he did Simon Magus Cum Petrus diuinus ille apostolus cuius Cathedram sortita est fraterna vestra sanctitas say they hos deposuerit vt Simonem magum But Simon Magus was not ordered nor did euer Peter depose any so ordered as may appeare both by the actes of the Apostles and authenticall stories Is not this then a fable that they tell of Peter and of Simoniacall persons pretended to be deposed by Peter falsification 15 Innocent the fourth affirmeth that the kingdome of Sicily is the speciall patrimony of Peter Ad apostolicae de sent re iudicat Regnum saith he est speciale patrimonium Petri. But Peter neither claimed so much nor acknowledged so much nor knew so much Neither do we reade either in scriptures or fathers that hee had any such patrimony falsification 16 He saith also impudently that in the person of Peter it was said to himselfe also Ibidem whatsoeuer thou shalt binde vpon the earth shall be bound in heauen And therefore he concludeth that he hath power to depose Princes Doth it not then appeare that the Pope by lies hath vsurped power to depose princes and doth he not absurdly and falsely affirme that Frederike was deposed by God because he like a rebell pronounced him deposed being a wicked man falsification 17 Clemens the fift affirmeth most falsely that the Emperours hauing the crowne of the empire set vpon their heads sweare fealty to the Popes That this assertion is false Clement Romani de iureiurando Ibidem it may appeare by the emperor Henries protestation by all histories that talke of the emperors consecration and by Bellarmines disputes For though he was willing to gratifie the Pope with any thing that lay in his power to grant yet durst he not say that the empire is holden in fée of the Pope or that the emperor sweareth fealty to the pope How much then is it to be wondred that christian emperours should so patiently endure these vsurpations of popes Doth it not plainly appeare that S. Iohns prophecie is fulfilled howe they shall giue their authoritie and power to the beast Certes Apocal. 17. if this were not they would neuer haue resigned their crown so basely into such beastly creatures hands and take that of antichrist which is originally their owne and giuen them of God falsification 18 The same Clement affirmeth that the king of Sicile is the Churches and his vasal Clement pastoralis de sent re iudicat and that he is the emperours superior iudge and during the vacation of the empire doth succeede the Emperour Nos tam ex superioritate saith he quam ad imperium non est dubium nos habere quam ex potestate in qua vacante imperio imperatori succedimus But this doth not only conuince the Pope of singular pride and arrogancy but also of falsehood and treachery For Gregory the first called the emperor dominum that is his Lord and Peter was subiect to the emperor and also taught subiection to kings Furthermore it is simplicity to teach The king of Spaine will not yeeld to it I thinke that the church doth possesse earthly kingdomes and hardly will the pope prooue by any authenticall testimony that the king of Sicily is his vassal Finally it is a shame to all the empire to endure this lying beast to disgrace the imperial state and a matter of méere impudency for any to affirme that the Pope is Emperour during the vacation And I thinke neither Bellarmine nor Baronius albeit wel paid for lying wil affirme the all that which the Pope writeth in that shamelesse decretale is true falsification 19 Boniface the 8. saith the Romish church hath two swords In hac eiusque protestate saith he C. vnam extr de maiorit Obed. duos esse gladios spiritualem scilicet temporalem euangelicis dictis instruimur But that the Church hath a temporall sword is most vntrue for the Church hath the keyes of the kingdome of heauen and no swordes to gouerne terrestriall kingdomes It is also most false that the euangelists teach vs that the Church hath the temporall sword For Christ said to Peter Pasce and not macta oues meas that is féede my shéepe and not kill my shéepe falsification 20 In the glosse of the Chapter vnam sanctam extr de maiorit obed we reade that the Romanists affirme that no man can be saued vnlesse he be subiect to the Pope Si Christo Capiti eius vicario subesse nolumus salutem non poterimus adipisci The same is also gathered out of the text of Bonifaces decretale But this is a maine vntruth for
c. 24. that our Sauiour Christ appeared to the eyes of mortall men in the formes of bread and wine A matter neuer vttered nor thought of by S. Augustine nor to be found in that place or otherwhere in his writings falsification 28 Speaking of S. Augustine he saith that in his 12. booke contra Faustum c. 10. he teacheth that the faithfull receiue that bloud with their mouth wherewith they were redeemed And in the 20. chapter of the same booke that they drinke that which issued out of Christ his side But S. Augustine hath not one word of receiuing of the bloud of our redemption with our mouth neither doth he meane that we doe properly and carnally drinke his bloud or with corporeall instruments falsification 29 Out of Hesychius lib. 2. in Leuit. cap. 8. he quoteth these wordes lib. 2. de eucharistia c. 32. sanctum altare esse locum vbi sanctus sanctorum requiescit but the same are falsely fathered vpon that father being neither to bee found in that chapter nor otherwhere falsification 30 Lib. 1. de missa c. 19. Out of Chrysostomes homil 79. ad populum Antioch he citeth these wordes altari assistens sacerdos pro terrarum orbe pro episcopis pro ecclesia pro gubernantibus ecclesiam iubetur deo offerre but Chrysostome hath no such wordes of the priests offering but saith that the people of Antioch doe pray for all these sortes of people falsification 31 Ibidem He affirmeth that Chrysostome homil 72. in Matth. saith that the eucharist is offered pro infirmis pro sanis pro terrae fructibus but he hath no such like wordes either there or any other place but he saith onely that we pray in the celebration of the eucharist for such as are possessed with diuels for sicke persons and such like falsification 32 Hippolytus in his oration of the ende of the world hath these wordes venite pontifices qui purè mihi sacrificium die noctéque obtulistis ac pretiosum corpus sanguinem meum immolastis mihi quotidie Bellarmine lib. 1. de missa c. 15. leaueth out these words qui purè mihi sacrificium die noctéque obtulistis least we should know that he speaketh of spiritual sacrifices not of the masse that is seldome said in the night falsification 33 Lib. 2. de missa c. 9. speaking of the multitude of priuate masses he endeuoureth to prooue the same by a most auncient custome as he saith and for this ende alleadgeth an epistle of Telesphorus and a testimony out of Gregory homil 8. in euangel but not only the epistle of Telesphorus is counterfeit but both the same and Gregories testimony is falsely alleadged for neither of them speake any one word of such a custome or of the custome of saying three masses in one night In the same place also prosper is falsely alleadged For he speaketh not one worde of offering one sacrifice twise in a short time falsification 34 To prooue the adoration of the sacrament lib. 4. de eucharist c. 29. he falsely alleadgeth Gregory Nazianzen in laudem Gorgoniae Cyrill of Hierusalem Catechis 5. mystagog Euseb Emissenus homil 5. de Paschate for not one of these speaketh one worde of adoration of the sacrament as hee affirmeth most falsely It were infinite to touch all the places falsified by Bellarmine and I suppose that these are more then our woodden Owlyglasse alias Woodward will answere And yet these are but falsifications of one kinde but he hath also runne into diuers other kindes of falsifications ff ad leg Cornel de falsis For whereas lawe doth declare them to be falsaries that shall either suborne false witnesses or father bastards vpon those who are not their true fathers or that shall in a testament adde a legacy supposed untruely to himselfe or that shall commit any falsehood about coynes or lawes it is an easie matter in euery of these points to charge Bellarmine with falsification For first he hath produced infinite false witnesses as for example Clement Martialis Anacletus Africanus Abdias Amphilochius Leontius Paulinus Simeon Metaphrastes and such like false compagnions that either write fables or take on them false names Secondly he hath fathered infinite base and paultry sermons and epistles and other treatises vpon Cyprian Athanasius Nazianzen Ambrose Hierome Chrysostome Augustine Cyrill and other fathers Thirdly he hath alleadged diuers counterfeit decretales vnder the name of Euaristus Telesphorus Alexander Marcellus Syricius Innocentius Gelasius and others wherein they mention diuers prerogatiues due to the Church of Rome and to themselues setting downe as it were false legacies with their owne false hands in false and forged testaments or recordes Fourthly for the originall scriptures he hath oftentimes alleadged apocryphall writings and the olde latine translation albeit differing from the originall text corrupting after a sort Gods eternall testament Fifthly for the pure writings of the fathers he hath oftentimes giuen vnto vs the drosse of Peter Lombard Thomas Aquinas and other schoolemen and with them hath also ioyned the corrupt testimonies of legends and such like trash Finally he hath cited infinit false canons and counterfeit councels and actes of councels And this I will iustifie by diuers thousands of examples if the woodden detector or any of his partakers will stand to the quarrel which he and Rob. Parsons haue begun I haue also in diuers treatises set out against Bellarmine discouered diuers thousands of his corruptions I hope therefore that our aduersary hereafter wil say that I haue not slandered that voluminous Cardinall Bellarmine especially when he shall haue perused the note following concerning his vntruthes and leasings Which now according to my promise I purpose sincerely and truely to deliuer CHAP. VII A note of certaine notorious vntruths and lies boldely auouched by Bellarmine NExt after falsifications we are to report some fewe vntruthes boldly auouched by Card. Bellarmine which albeit he vttered being yet in minoribus as they call it yet we are not therefore to estéeme them to be lesse materiall séeing hee is the Popes principall proctor falsification 1 Habemus in eodem testamento veteri saith he Heliam Helizeum ac filios prophetarum Lib. de Monach c. 5. sine vxoribus diuitijs in hoc mundo vixisse That is we learne in the same olde testament that Helias and Helizeus and the sons of the Prophets liued without wiues and riches in this world A plaine euident vntruth refuted by a plaine text of scripture 2. Reg. 4.1 where we reade how a certaine woman of the wiues of the Prophets cried to Elizeus there also we read that she had sons likewise I doubt not therefore but Owlyglasse will confesse this to be a lie falsification 2 Likewise in the same place he affirmeth that almost all the fathers write that Iohn Baptist was the first founder of monks and eremites Ioannem Baptistam saith he Ibidem Monachorum Eremitarum principem fuisse scribunt ferè omnes patres and afterward he nameth
forgery endeuoring by notorious vntruthes to set the crowne of england vpon the Infantaes head yet is it a fault also worthy to be censured to father his bastard writinges vpon others that this is forgery it is apparent by the testimony of the doctors in L. Cornel. de falsis and their iudgement is grounded vpon great reason For if it be forgery to adde one clause to a testament or other writing then it is a mayne forgery to publishe a false testament a false booke or other false writing vnder other meÌ„s names falsification 2 D. Bagsh in his answere to his late apology chargeth him with 8. sundrie libels Secondly he hath published vnder the name of Sanders and Rishton diuers enormous and wicked slanders against King Henry the 8. of famous memory against her maiesty and the principall persons of this church and realme of Enland setting out his owne vilanous lyes vnder the name of Sanders long before dead and of Rishton a man no way likely to commit any such wickednesse against his Prince and country of Howlet Dolman and others As for Rishton it is now well knowne he had small intelligence of state matters Neither did he vse to meddle or practise in them Further those that know him doe testifie that the stile of Sanders his booke is farre vnlike his Thirdly his credit was not such as that he was able to get his bookes printed especially being of that nature Finally we doe not beléeue that Rishton hauing receiued grace at her Maiesties hands and being deliuered from death which he had deserued by her great fauour would thus requite her or that being a man of milde disposition he would rayle so maliciously and falsely against his prince and contry And therefore I beleeue if the man be aliue and were examined vpon his oth that he would deny that booke to be his and declare it to be Robert Parsons his worke And though he doe it not yet diuers others doe playnly declare so much we haue great reason to beléeue their declaration to be true For he is a great stickeler in matters of state and he hath writen such like libels before Furthermore at his request Ribadineira his fellow Iebusite seemeth to haue set forth the same booke translated into spanish Finally I doe not thinke that Parsons will vpon his oth and without all equiuocation affirme that he had noe finger in the making and publishing of that most wicked and slaunderous booke falsification 3 In those bookes which goe vnder the name of Sanders and Rishton Robert Parsons hath committed diuers particuler falsities and namely in publishing diuers letters in the name of Frier Forest and others which neuer were made by the authors whose name they carry For first we doe not finde them in the first edition of that booke anno 1585. Secondly it is absurde to thinke that either Forest or simple women did write as is reported Finally they doe rather sauor of Parsons his veine who is able to make to speake and to write whome he pleaseth and what himselfe listeth So plentifull and impudent he is in forging false writings falsification 4 Fourthly vnder the name of Iohn Houlet whome nowe all the seculer masse préestes in England doe wonder at like an Owlet he hath set forth an impudent discourse concerning reasons why papistes goe not to the Church He will not I thinke deny it to be his how then can he deny himselfe to be a falsary To come to particuler falsifications albeit in his booke of resolution he hath noe reason to falsifie any place alleadged winning no aduantage by it yet hath he so dealt therein and so hath he enured his fingers in this practise that he cannot forget to forge and falsifie falsification 5 In the margent of his preface fol. 8. he saith it is an old tricke of heretikes to abuse simple people with obscure places of the scriptures and for this he quoteth Epiphanius contra haereses and Augustine ad quod vult deum as if they should say so He would also inferre that it is a matter very dangerous to alledge scriptures But if he doe not exhibit their testimonies it will be an easie matter to proue that this is an old tricke of Parsons to father his owne bastardly fancies both vpon the fathers and vpon others Is not this then bastardly dealing falsification 6 In the same preface fol. 10 he ascribeth this sentence to Luther in epist ad Iohan. Herâ—agium Typographum Argentinensem their opinion of the sacrament they beganne with lyes and with lyes they doe defende the same And they doe broch it abroade with wicked fraud of corrupting others mens bookes Likewise he affirmeth of Zuinglius that in his booke de sacrament fol. 412. he should call Luther a fowle corrupter and horrible falsifier of Gods word and one that followed the Marcionistes and Arians that razed out such places out of holy writte as were against them He maketh also Carolus Molinaeus in translat testam noui part 11. to accuse Caluin that he made the text of the gospell to leape vp and downe at his pleasure and that he vsed violence to the same and added of his owne to the very letter for drawing it to his purpose But who so list to peruse the writings of Luther Zuinglius and Molineus shall plainly perceiue that like a falsary he changeth and altereth their wordes at his pleasure neither can he excuse himselfe vnlesse he be able to shewe these wordes out of the authors which he mentioneth He chargeth Beza also for that in the preface to his new testament set out anno 1556. he accuseth Oecolampadius with all his brethren the diuines of Basil for great impietie in abusing the sacred scriptures translated by them But he abuseth his reader in laying that to Bezaes charge that was neuer vttered by him nor is to be found in his preface falsification 7 Fol. 11. of his preface he quoteth Saint Augustine lib. 8. confess c. 12. as if he should say that Saint Anthony had reuealed to his mother a religious rule of life which he should followe And fol. 12. he saith that Saint Augustine did so reuerence Anthonies doings that he made the same a principall motiue to his owne conuersion But Saint Augustine doth not so much as in one word mention any rule of religious life nor did he follow Saint Anthony in other matter then in reading the scriptures Nor doth he say that Saint Anthony reuealed any religious rule to Monica S. Augustines mother In this therefore Rob. Parsons followeth his olde rule or rather vnruly course of forgery falsification 8 Pag. 64 of his bookes printed at Louan he alleadgeth for his ground the counterfeit writings of Aristaeas which he calleth Aristeus and vpon his credit telleth diuers histories But such false grounds are more likely to peruert then to confirme men in the faith falsification 9 Pag. 259. he corrupteth Saint Augustines wordes de fid operibus c. 14. and peruerteth
his meaning quoniam haec opinio tunc fuerat exorta saith Saint Augustine scilicet vt praecepta professa fide opera iustitiae contemnantur aliae apostolicae epistolae Petri Ioannis Iacobi Iudae contra eam dirigunt maximè intentionem vt vehementer astruant fidem sine operibus nihil prodesse These wordes Parsons translateth thus for that this wicked opinion of onely faith was sprong vp in the Apostles time by ill vnderstanding of Sâ—int Paul c. he addeth to Saint Augustines wordes wicked and where he speaketh of a sole faith or rather solitary faith deuoide of workes hee maketh him to speake against these that say that faith onely iustifieth or applyeth iustice vnto vs which Saint Augustine misliketh not for in that same chapter he saith that workes follow him that is iustified and go not before iustification falsification 10 Pag. 269. he alleadgeth a counterfeit writing vnder the name of Athanasius wherein Saint Anthonies the ermites life is described and of the liues of Paul and Hilarion supposed to be Hieromes but altogether false like Dolmans booke of titles falsification 11 In his directory page 353. he maketh Cyprian to say that Christ appeared to a bishop in the forme of a goodly young man He saith also Serm. de Mortalit that Saint Augustine did often vse to recount this example and alleadged Posidonius for his witnes He saith further that Cyprian writ a booke de Mortalitate But first this discourse is but one poore sermon and no booke Secondly it is vncertaine whether this sermon was his or no. Thirdly he saith not that Christ appeared but that a goodly young man appeared to that Priest Finally he lyeth of Saint Augustine as well as Cyprian and in his allegations forgeth as fast as if he were the sonne of a blacksmith and brought vp in his forge falsification 12 In the same place ridiculously he alleadgeth certaine sermons ad fratres in eremo which he fathereth most falsely vpon Saint Augustine and this his owne side as well as the learned men of ours could haue tolde him if he had but had so much sence as to vnderstand them In the two pages following he telleth certaine fables of the apparitions of good and bad angels and layeth them vpon Gregory the dialogiste and Bede whose bookes are much corrupted by monkes and such like falsaries falsification 13 To prooue purgatory he alleadgeth a certaine counterfeit booke that is attributed to Saint Augustine intituled de vera falsa poenitentia and a forged prayer supposed to be said by Saint Ambrose when he went to say masse and such like counterfeit stuffe as may be found in his directory pag. 369. and the pages following falsification 14 Lib. 1. p. 1. c. 11. of his directory he alleadgeth a place out of Saint Ambrose ser 2. in psal 118. where hee supposeth him to speake of popish purgatory but he speaketh of purging onely in this life and of such a purgatory as that some passed through it to hell But the papists teach that no man passeth out of their purgatory into hell He is therefore fitter to talke of the fire of his putatiue fathers forge then of the fire of purgatory which he shall neuer be able to prooue with any forgery falsification 15 Lib. 1. p. 2. c. 1. he maketh Saint Augustine to say confess lib. 6. c. 12. that his owne passions and the diuell would needes perswade him before his conuersion that he should neuer be able to abide the austerity of a vertuous life But S. Augustine hath neither any such wordes nor any such meaning For first he speaketh not of a vertuous life but of abstinence from mariage to attaine to wisedome Secondly he saith the Diuell or Serpent went about through him to perswade Alypius and speaketh nothing of the Diuels perswasions to himselfe Thirdly he doth not so much as mention austere life in that place neither is it so austere a matter to forsweare mariage as is pretended especially if God giue men grace to liue chaste The Iesuits and massepriests certes haue no reason to talke of austeritie of life albeit they forsweare mariage especially if they liue at ease and fare daintily and wallow in all filthinesse as they shall heare particulerly hereafter if they content not themselues with this present payment falsification 16 Likewise he citeth certaine Meditations and Sermons vnder the name of Saint Augustine pratum spirituale vnder the name of Sophronius the legend of Barlaam vnder the name of Damâ—scene and diuers other forged and counterfeit writings He doth also abuse both the scriptures and fathers most impudently as I shall at more leysure particulerly demonstrate Especially if he or any other dare vndertake to answere my challenge and to reply vpon my answere to his disciple Owlyglasse falsification 17 Fift reason of refusal Where Saint Paul 2. Tim. 4. speaketh of Alexander the copersmith he changeth his words and saith he commanded Timothy not to consent to Alexander the heretike And this corruption séemeth to be committed in fauor of his putatiue father the blacksmith whose occupation percase he was loth to sée disgraced falsification 18 Reason 6. Alleadging Saint Augustine contra Maximinum he séemeth to signifie that he wrote but one booke Againe he would make Saint Augustine to say that it was the fashion of heretikes to haue scriptures in their mouth But Saint Augustine in all his thrée bookes against Maximinus hath no such wordes nay himselfe in those bookes alleadgeth scripture often and reasoneth out of them and plainly signifieth that his instructions were drawne from thence De diuinis scripturis instructi saith he falsification 19 Reason 7. Speaking of the Pope hee giueth his reader to vnderstand that Cyprian de simplic praelat and epist 47. 55. and Chrysost lib. 2. de sacerdot Innocentius epist 93. apud Augustinum and Leo epist 84. and the Synode of Alexandria apud Athanasium and Theodoret lib. 2. hist c. 4. call the Pope the high priest of the Church the bishop of the vniuersall Church the pastor of the Church the iudge of matters of faith the repurger of heresies the examiner of all bishops causes and finally the great priest in obeying of whom all vnitie consisteth and by disobeying of whom all heresies arise But scarce doth he speake truely of any one of these fathers or councels as any man may sée both by examining the places and in my booke de Pontifice Rom. against Bellarmine would Parsons set downe the fathers words he might also sée it himselfe if he pleased falsification 20 Where he saith that the fathers of the primitiue Church with one consent affirme that the body and bloud of Christ was by Christ appointed to be offered vp daily for remission of sinnes of quicke and dead and quoteth Dionyse Ignatius Tertullian Augustine Chrysostome Gregory Hierome Cyprian and others with one breath he falsely alleadgeth them all as I haue particulerly demonstrated in my third booke de missa against
heathen more superstitiously worship Diana at Ephesus then the Romanists worship the image of our lady at Loreto falsification 17 Speaking of fastes in Lent on ember daies and on the vigiles of saints he saith that antiquitie is plentifull viz. of testimonies in this case and yet the wooden fellow doeth not bring any one testimony for the fastes vpon vigiles of saints nor can he prooue the practise of the Romish church by any one testimony alledged by him precisely falsification 18 Pag. 28. chap. 2. he denieth that papists hold that Christian men may live without sinne an impudent vntrueth and wherein he contradicteth himselfe for if Christians can fulfill all the law of God as he goeth about with all his little skill to prooue and that by diuers arguments then doeth it necessarily follow that they may liue without all sinne falsification 19 Pag. 31. he affirmeth that the forme of confirmation is as ancient as the apostles a lie of great length reaching to the apostles times thereof to conuince him no man néedeth to go farther then his own confession who is not able to alledge either the testimony of the apostles or any ancient father for this forme of confirmation signo te signo crucis confirmo te Chrismate salutis falsification 20 In the same place very impudently he blusheth not to say that the forme of consecration practised by the Romanists hath alwaies beene holden and would therefore prooue it to be a constituion apostolicall but his assertion is refuted both by histories and fathers and especially by his owne silence that speaketh more in a line then he will prooue all his life falsification 21 Pag. 34. he saith papists grant that there is but one mediator of redemption but doubteth not to hold that there are many mediators of intercession but he lieth in both these points for in the masse the priest is said in plaine tearmes to offer pro redemptione animarum and sure if they offer vp Christ Iesus properly and really then are they mediators of redemption the second point I haue declared to be a notorious lie in my former discourse falsification 22 Pag. 43. he hudleth vp diuers lies vpon a heape first hée saith auricular confession was ordeined by Christ secondly that by the law of God men in mortall sinne were bound to repaire to the sacrament of auricular confession thirdly that mortall sinnes are not remitted without auricular confession the first lie is refuted by the testimony of scriptures wherein neither forme nor institution of auricular confession is to bée found The second is conuinced by the booke of Gods law wherein we finde no colour of such an ordinance the third is manifested by diuers testimonies of scripturâ—s which declare Galat. 3. that we receiue the promise of the spirit through faith that Act. 15. faith purifieth our hearts that we are washed by Christ his blood whom we put on not by outward confession but by our faith and inward conuersion to God Furthermore all these lies may be refuted also by the silence of Oulyglasse that is not able to iustifie any one of his assertions by any text of scripture beside that all papists hold that confession is a sacrament of their new law and not established vnder the law of Moyses as Oulyglasse would insinuate finally the decretale of Innocentius vpon which auricular confession dependeth being long after the times of the apostles and ancient fathers is a plaine conuiction of Oulyglasses false dealing for how can that be either instituted by Christ or authorized by the law or déemed necessary that before Innocent the thirds time was neither established nor déemed necessary falsification 23 Most impudently he affirmeth Pag. 49. that saint Iames maketh mention of the sacrament of extreme vnction but that may appeare to be a lie both for that there is no mention of a sacrament there and for that sacraments are not to be instituted by men but by God finally no ancient father did euer expound these words of popish extreme vnction falsification 24 Pag. 113. he saith that I deny that the matter of the reall presence concerneth any fundamentall point of faith but if hée cannot prooue it out of my words I hope he will not deny but that after his woonted fashion he hath told vntrueth The rest of his lies you shall finde noted in my answere to his exceptions to my challenge if then he hath begun to lie so fast what are we to looke for if he continue his course of writing and if his clients doe commend him for these lies what will they if he procéed on as he hath begun I for my part will giue my voice to haue him canonized for lying CHAP. XIII Corollaries and conclusions gathered out of the former challenge and the answeres to the exceptions taken to the same I Néed not as I suppose make any large discourse in drawing out particular conclusions out of the former challenge and answer for he is very simple that doth not perceiue whereto they both do tend Beside that I haue héeretofore touched some principall points which especially séeme to deserue consideration but séeing Robert Parsons in his relation sent vs from Rome beside the report of matters then passed began first to draw out certeine idle obseruations and perceiuing well that his woodden scholar Owlyglasse doth second him and hath likewise endeuored to make obseruations and to draw great conclusions out of his slender and misshapen premisses I haue thought it not amisse to encounter him although not in so weake maner with the very like course and for his obseruations to send him likewise other obseruations and conclusions being very loth to be behinde him in any course that may serue either to manifest the trueth or to correct the error and trechery of such leud companions observation 1 First then I doe obserue if the Iesuites and their adherents be false prophets and false teachers that then they are most diligently to be sought out and punnished the sequele is grounded vpon the law of God Deut. 13. Moyses speaking of false prophets saith propheta ille aut fictor somnioruÌ„ interficietur quia loquutus est ut auerteret vos à domino deo vestro that is that prophet or dreamer of dreames shall be slaine because he hath spoken to disturne you from the Lord your God where it is to be noted that false prophets and teachers are fitly ioined with dreamers of dreames for that he that teacheth doctrine not grounded vpon the infallable word of God is no better then a dreamer of dreames Christian kings they ought to be nurses of Gods church and haue the sword committed vnto them not onely to represse seditious persons and wicked malefactors but also such idolatrous massepriests as disturbe the peace of the church and séeke to disturne men from the trueth by their false doctrine with princes also all true Christians ought to concurre in the detecting of such wicked members If thy brother
they built all vpon Christ Iesus and taught that which immediatly they receiued from God but the Pope receiueth nothing immediatly from God nor doth he now preach Christ as did saint Peter argument 2 Further the true church of Christ is built vpon a rocke most solide and vnmouable against which the gates of hell can neuer preuaile but the church of Rome is built vpon the popes and their see against which the gates of hell both haue already and may further preuaile as appeareth by the Ch. Si papa dist 40. where it is supposed that the Pope may draw with him innumerable soules into hel and m In Matth. 16. Lyra confesseth that diuers popes haue proued apostataes from the faith and that finally is proued by diuers particular examples as of Marcellinus that sacrificed to idoles of Liberius that fell into Arrianisme of Honorius condemned for a monothelite and diuers other popes that fell into diuers heresies and forsooke the true faith neither doe I thinke the papistes will denie but that some of their popes for diuers impieties and wickednesses are damned and cast downe to the nethermost hell How then can that be the true church of Christ which is built vpon a foundation against which the gates of hell haue preuailed argument 3 n Arg. 3. The true church of Christ is neuer without her head for Christ Iesus who is the head of the church was yesterday and to day and the same for euermore he is the head of the church and shall alwaies so continue and of him his church hath continuall dependance but the church of Rome is often without her head the pope and hath no such dependance on him but that she may well subsist without him as the continuall vacation of the papacy doth shew and p Lib. de auferribilitatâ— papa Gerson doth confesse the church of Rome therefore cannot be the church of Christ vnlesse we will grant that the church of God may be without a head or that the church of Rome neuer wanteth a head argument 4 q Arg. 4. The church of God also hath but one faith for as there is but one Lord r Ephes 4. so there is but one faith and one baptisme but the faith of the church of Rome is not that one faith which was professed in the apostles times and in the primitiue church as appeareth by the doctrine of faith published in the wicked conuenticles of Constance and Trent and by ihat profession which Pius the 4. decreed to be exacted of all that are promoted in schooles for neither did the first christians admit all the traditions which the church of Rome now calleth apostolicall nor the 7. sacraments and vsuall rites practised by the church of Rome in the administration of them nor the sacrifice of the masse or transubstantiation or the rest of the doctrine therein contained if any papist thinke otherwise let him shew me either any such like faith or proue me any such doctrine to haue bene in the ancient church of Rome or else we must needs beleeue that this doctrine was first published by the conuenticle of Trent and by Pius the 4. by name but a wicked man for doctrine and life and by other popes confirmed argument 5 Å¿ Arg. 5. The grounds also and foundations of the catholike christian faith are diuers from the grounds foundations of the faith of the church of Rome the t Ephes 2. apostle saith that the houshold of God and citizens of saints are built vpon the foundations of the apostles and prophets Iesus Christ being the chiefe corner stone neither doeth he admit any other foundation Saint u Apocal. 21. Iohn sheweth that the wall of the city of God hath twelue foundations and in them the names of the twelue apostles and this because vpon that doctrine which they deliuered the faith of the church is built for as x Lib. 3. aduers haeres c. 1. Ireneus signifieth the canonicall scriptures which she apostles left vnto vs are the foundation of our faith neither may we thinke that Peter was more the foundation of the church then Paule or the rest of the apostles at dicis super Petrum fundatur ecclesia saith y Lib. aduers Jâ—uiâ— Hierome licèt id ipsum in alio loco super omnes apostolos cuncti claues regni coelorum accipiant ex aequo super eos ecclesia solidetur Theophylact also without giuing any prerogatiue to one saith z In Ephes 2. the church is built vpon the apostles and prophets neither doe the auncient fathers either allow or mention any foundation beside Christ Iesus and the apostles and prophets who in all their writings doe preach Christ Iesus But the faith of the Romish synagogue is now built vpon a diuers foundation for first they acknowledge vnwritten traditions to be a foundation equall to the written word of God a Sess 4. concil Trid. traditiones ipsas tum ad fidem tum ad mores pertinentes tanquam vel oretenus à Christo vel à spiritu sancto dictatas continua successione in ecclesia catholica conseruatas pari pietatis affectu ac reuerentia scilicet ac scripturas sacras suscipit ac veneratur the conuenticle of Trent maketh traditions as well concerning faith as maners to be equall to the written word of God whereof it foloweth that we must as well beléeue the fashions and ceremonies of the Romish church as the written word of God Demonstrate conabimur saith b Lib 4. de verb. dei c. 4. Bellarmine scripturas sine traditionibus nec fuisse simpliciter necessarias nec sufficientes he denieth also the scriptures to be a perfect canon or rule of our faith without traditions next they receiue the popes decretals and vpon their determinations doe they build their faith as c C. inter dist 19. c. sancta dist 15. appeareth by their decretals though counterfeit and d Jn praefat in relect princip doctr Stapleton sticketh not to affirme so much in expresse words Alij nunc à Christo missi saith he eorumue doctrina praedicatio determinatio fundamenti apud me locum habebunt and e ibidem againe Christianae religionis fundamentum habemus ab ipsis literis euangelicis apostolicis aliud We haue saith he another foundation of Christian religion diuers from the writings of the apostles and prophets can then the Romish congregation be the church of Christ that euen in the maine foundation of religion is departed from the church of Christ argument 6 f Arg. 6. The principles likewise of the doctrine of the Romish church are diuers froÌ„ the grounds principles of Christs true church for we haue shewed in our last argument that the true church hath no canon or rule of faith or certeine principle of faith beside the canonicall scriptures but the church of Rome admitteth the books of Iudith Tobia Ecclesiasticus Wisdome of the Machabees by the