us free by your behests From all the sinnes that vs restraine To whose commaunding subiect are Infirmittes and healthes of all Our ill disposed customes cure And vnto vertue vs recall Whose eyes are not shut if here he doe not plainlie obserue how they haue taken the glory of onelie Redeemershippe and Aduocacy from Christ and haue transferred it vpon his Creature how plaine is it that they beg those things from the Apostles which Christ onely doth giue and from whose onely hands we are to expect them to wit peace and saluation Vouchsafe O Christ to open their eyes that seeing they may see and be conuerted and thou O God heale them thou O God restore them to all vertues I should here declare somewhat how the Romane Church trauaileth to make her Religion to seeme and appeare magnificent pompous glorious by deuised shewes a fitte deuise indeed to draw the simple but wiser trauailers and indicious persons obseruing such artificiall and stagelike representations * Diuerse both noble and very worthy Gentlemen haue taken great offence at the Spanish Fopperies in their processions and haue been greatly confirmed to continue still in the single and sincere integrity of the reformed Churches gather another conclusion thereout to wit that their Religion is humane not diuine not agreeing to the true ancient Christian simplicity of Christs Church Do they think that their sumptuous carrying their God vp and downe streetes their publike incensing and adoring of it their deuising of many rich representations to set forth their solemnities will draw the wiser people of such couÌ„tries as are auerted from the Romance Church no God wot there is nothing more auerteth them then such open and heathenish-like kind of worshippes which were neuer dreamed of in ancient Churches nor commended by any ancient institution of any Gouernours of the same The Conclusion But I will make haste towardes the Conclusion of these my motiues yet before I end I am constrained for the satisfaction of others to shew with what conscience and reason I dare aduenture to leaue communion with that Church which is so famous and so conspicuous and which hath beene euer visible for so much as concerneth externall succession an outward kind of profession of many pointes of Christian Doctrme since Christs time as like continuing of succession can be shewed in the Churches of Hierusalem Alexandria c. It cannot be denied but that the Romane Church in the Apostles time was a pure and sound part of the Christian Catholike Church although in her very infancy shee was sliding if you beleeue Onuphrius which moued S. Peter to hasten and returne vnto her and although Onuphrius in annotatan Platmam in vitam Petri. a Euseb lib. 3. hist cap. 31. Eusebius relateth Egesippus to affirme that whilest the Apostles liued the Church was an immaculate Virgine and pure from errour but they being dead there did presently arise those who did impugne the Apostolicall truth notwithstanding these things I doubt not to say that the Romane Church continued long time found in all substantiall matters of Christian doctrine vntill humane Traditions beganne to entermixe themselues with religion instituted by diuine authority which then most apparantlie began when the Church came to enioy temporall peace and prosperity presently after the dayes of Constantine the Emperour in whose time and by whose donation poyson was powred into the Church as the b Vita Silaestri approbata life of Siluester Pope deliuereth of a certain Angelical voice pronouncing as much the operation of which poison shewed it self partly in effect in the time of Damasus when by reason of the competency and contention which was betwixt him and c Ammian Marcellia lib 27. cap. 2 Ra on in Annal. Vrsisine for the Romane See so much bloud was shed that I hope if d I Cortil 2. Marcellin ibid. Sâ—crates l. 2. ca. 11 affirmeth how the Bishop of Rome exalting themselus aboue the limits of Priesthood into temporall dominion contended for the Primcay ouer all other Churches Saint Pauls argument bee true the Romane Church was then very carnall oppressed with such grieuous contentions and not being in vnity of spirite thinking the same thing but hauing such horrible schismes amongst them and I doubt not to affirme but that Damasus more or lesse as hee was delighted according to the fashion of Romane Bishops with sumptuous attendance in his person so also more or lesse brought in sumptuous seruice and pompous ceremonies into the Church and this the Pontificians cannot deny if diuers thinges that bee in Damasus his Pontificall bee truly attributed to that Popes institution and collection which in sundry thinges I beleeue not but this Bishoppe is made a Saint in the Romane calender the Lord knowes for what vertue or when he was first fainted perhappes for his tumultuous entrance or pompuous conuersation in the chaire of Rome in which respect hee may be reputed in some degree the Protoparent of many his Successors These beginnings and entrances of corruption vanity into the Church of Rome obserued which in succeeding times and in ages after ages grew into most horrible grieuous prophanations by the subtlety of Satan whilest the Gouernours of the Churches g Math. 13. were a sleepe that is were lulled with temporall peace and prosperity I seriously first consider those Propheticall wordes of our h Luc. 13. Sauiour in which hee hath foretold that when hee should come he should hardly find faith vpon earth which defection from faith as it was to bee and generally to ouerwhelme the whole world before Christs second comming so who coulde long agoe precisely say when it was to beginne onely after-experience hath demonstrated it and doth tell vs that according to another Propheticall prediction of the most blessed 2 ad Thes 2. Apostle who hath expresly deliuered that this defection and Apostacy should bee when that man should sitte in the temple that is the Church at whose comming the Romane Empire should be taken out of the way and who should extoll himselfe sitting in the Temple aboue all that is called or worshipped as God vpon earth who should also in himselfe and by his followers worke wonders and miraculous prodigies bosting and bragging therein who should also Apostatat from the charity of truth that is from the iustifying faith in Christ Iesus onely that iustifying faith in Christ Iesus onely which is so much and so often commended in sacred Scripture who also should Apostatate from most Articles of Christian doctrine For vaine is that exposition of the Remists who would faine interprete this Apostasie of which the Apostle speaketh to bee from the Pope and from his Primacie and particular Romane Church vaine I say for who will say that a man might not iustly haue departed from the communion of such Popes as k Genehrard lib. 4 Chronol sâ—â—ulo 10. Baron ad aun 900. anno 908. Plaim in vita sapissime in Bonifa
the p Isai 51. ad Corinth 1. cap. 10. Rock vnde exctsiestis from which you are cut and here after build onely vpon the q Ad Corin. 3. rock foundation Iesus Christ commending you all to his mercies and protection I take my leaue of you all this present Sunday being the 26. of Ianuary Anno Salutis 1612. Yours in Iesus Christ RICHARD SHELDON Priest TO THE CHRISTIAN AND CHARITABLE READER THE God of mercies in his most gracious prouidence concerning such as hee hath segregated to himselfe from all eternities doth often contrarie to their intended purposes and designes dispose and designe of them then working their conuersions to him when they least dreame thereof yea when they are purposely and obstinatelie striuing against it So hee dealt with Saul who brought vp at the a Acts 22 26. feet of Gamaliell profited so much in Iudaisme that by profession hee became a Pharisey and so zealous b Galat. 1. an Emulatour of his forefathers traditiens that at the mercifull appearance of the Saviour of mankind Iesus Christ hee was so repleat with Ignorant zeale and so c Acts 9. breathing out of threatnings against Christ that hee obteined letters of commission from the d Acts 12. Chiefe Priest in Hierusalem to goe into Samaria and to bring vp bound all those who should professe his name But prosecuting this designe because hee did it in c 1. Ad Timoth. 11. ignorance hee obtained mercie and therefore by the most gracious voice and shining light of him whom hee persecuted hee was most happilie prostrated to the ground in his way to Damascus and beeing led to Samaria the Place where hee intended most to oppose against Christ hee was there not onely conuerted by the ministerie of Ananias but hee was further so conforted and strengthned by the Spirit of God that of an instrument of wrath hee became a most Holy vessell of Election f Ibidem confounding the Iewes in their Synagogues the Iewes I say in their Synagogues who were erst the elect People of God g Ad Rom. 9. whose were the Promises and the Lawgiuing who iustlie gloried in that they were the h Ioh. 8. Children of Abraham to whom the i 2 Râ—g 3 Ierem. 33. Eternall Couenant with him and his posterity was made by God of whose temple God had promised to make k Psal 13â— his dwelling place for ener But these Jewes first so peculiarlie elected by God yea and euen then in some sort his true Church though afterwards wholly reiected and abandoned this most excellent witnesse of Christ did k Act 9. confound euery where throughout their Synagogues teaching that Iesus the Iust one whom they had denied and betraied was the Messias m Genes 22. promised to Abraham and his seede for euer Myselfe who a farre of can onely admire the vertues of this admirable witnesse doe most humblie intreat of God that I may in the lest modell imitate his zeale in the professing and testifying of Christs truth Hauing beene brought vp in Papisme and much profited therein I became so zealous an Imitatour and defender of all Romysh humane traditions and doctrines that I would most willinglie haue spent my bloud for the profession of the same earnestlie labouring by preaching exhorting writing early and late to draw all to a zealous profession of all doctrines of that Church for so much as meerlie concerned matter of Religion as diuers both may can and will witnesse which course I also prosecuted most zealouslie beeing grounded as I then thought vpon an inuincible Rocke to wit the Authority of the present Romane Church And although I call the heauens to witnesse euer since I entred into the studie of Diuinitie and serious perusing and discussing of diuers controuersies as to wit of the worshipping and adoration of Images of Indulgences of Purgatory of Merits and inuocations of Saints as necessarie to saluation of the Popes transcendent Supremacy of the imagined transubstantiation of the Canon of the Masse of the Publike seruicâ— in vnknown tongues and most speciallie of the maine principall and fundamentall controuersie of Iustification I oftentimes remained much vnsatisfied in my vnderstanding notwithstanding all I could read in Bellarmine Stapleton Sanders Vasques c. against all such doubts as eiâ—her out of Scriptures ancient Fathers or Councels were produced against the doctrines of these controuersies as they are now most stiflie maintained by the Romane Church yet in respect of the misconceiued dignitie and inerrabilitie of that See and her Bishops supposing that shee would decree nothing nor had decreed nothing as matter of faith but by generall consent of the whole Church I did so captiuate my vnderstanding in obedience to her and so firmelie receiue all that shee taught as faith that I would haue accounted my selfe most happie to haue suffered death for any point of her doctrine deliuered as a point of faith by her Thus walking in the way from Hierusalem into Samaria it pleased him who as I most confidently trust hath assumed mee to his mercies to knocke at my conscience and to prostrate my soule to a humiliation in her selfe to open my eies and eares to the hearkning of his voice bidding mee beware of the way in which I walked and looke whiâ—herunto the corruptions of that Church which I followed did lead mee the which hee vouchsafed so sweetlie to worke with his gracious illustrating and freeing of my vnderstanding that I could not much doubt at first but that it was n Psal 117. dextra Domini the right hand of the Lord which did touch my vnderstanding and as hee thus wrought in my vnderstanding so hee did also internally and immanentlie as me thought moue my will to a most sweet sincere and burning o 1. Iohn 4. Prou. 8. Iohn 14. loue of his Maiestie to a most resolute detestation of all my former sinnes greater or smaller euen to lament them p Isai 38. in amaritudine animae in bitternesse of soule purely for his loue onely moouing mee also to a longing desire to bee out of this wretched world and to bee q Ad Philip. 1. dissolued and to bee with him and withall so long as I should breath to beare a resolute resignation to auoid all occasions of sinnes whatsoeuer which also since my illustration hath so accompanied mee that looke as when I resolue to follow the truth offered so I increase in detestation of sinne looke as I haue temptations and suggestions moouing mee to wauer from the same either in respect of credite loue of my old acquaintance and of the world or of former meanes and maintenance so also I had inclinations to yeeld to other sinnes and a weakenesse also to withstand temptations as before It pleased also his infinite goodnesse at these times iointly to inspire and suggest vnto my soule that in his mercies and by his death and passion only I was redeemed and
Chrism doth specially reside and dwell as they openly professe pronounce in their Pontificalls Many of these things are found In their rituall according to the vse of Sarum and now vsed in England with Master Maihews the Monkes and my old Romane Schoolefellows annotations vpon it and they haue for conclusion of many of their fopperies this * Note of what omnipotency ouer the grace of the holy Ghost the Popish Church maketh her Priests to be sanctifying prayer by which any Priest may blesse or consecrate any creature he shall please so effectually that to vse f Benedictio ad omnia quaecunque volueris A form of blessing vpon what things soeuer thou wilt Manual vsed by English Priests page 168. their owne words by the comming downe of the holy Ghost vppon it by the religious vses thereof any one may obteine both safety of soule and health of body Infinitely are their corruptions and vanities All which when I now obserue with my selfe not onely as abuses and practises of priuate men through corrupt affections but as lawes and ceremonies generally obserued throughout the Romane Church I do not without greate confusion and shame lament and bewail my bewitching to think with my selfe that either I or any one but of ordinary knowledge of Christs doctrine should haue liued in the idle seruitude of such comtemptible creatures and to haue giuen any iot of that honor and confidence which is due and peculiar to the immortall and euerliuing God by ioyning or partaking with such who haue ioined the adoration of diuine Maiesty with the adoration of earthly corruptible cretures his Images surely as the Saint omeristian Libell which is out against mee calleth mee for my writing the booke for the Oath of Allegeance lunatike I was so then when I beleeued such trumperies bewitched with Romes cup. Of what force good God is education in any religion present possession and profession of any faith but now with hart prostrate I adore that Clemency of Iesus the man God orient who g Luke 1. through the bowels of mercy hath illuminated me who sate in darknes directed my feet into the way of his peace I could neuer whilst I was in Rome and a trauailer through other hot countries heare of the ouerflowing and inundation of those most nefarious abhominable and not to be named sinnes amongst them nor neuer read the first Chapter of Saint Pauls Epistle to the Romanes where the exectable crimes of Idolatrie and the other nefarious and not to be named crimes are by the Apostle coupled and associated together as indiuiduall companions following each from other either by corruption of nature likenesse of spirits or Gods secret iudgement but I euer had withall some secret suggestions lest as the old Paynims and heathenish Philosophers were deliuered ouer into reprobate senses to change naturall vse into abhomination for that they had changed Gods glorie and giuen the same to corruptible creatures and corruptible Images so also the Romanists in respect of like changing of Gods glorie and communicating part thereof to corruptible Images were giuen ouer to such reprobate sense as to change naturall vse into almost nefarious abhominations Pardon me O ye Pontifician Prelates Laikes c. God knoweth I write not this to calumniate you or to aggrauate against you what was the sinne of h Ezech. 16. Sodome heare the holy Ghost telling you pride of life saturitie of bread and idlenesse of life O most mercifull Sauiour of mankinde open their eyes that they may see and lament all the abhominations which be committed within thy house within thy wals and inspire into their harts to keepe their vessels in sanctification and rather to vse that remedie by thee and nature prouided then to commit one of those nefarious sinnes for which onely thy most iust wrath might be iustly moued to desolate the whole world and to destroy not only the actors but their associates and partakers in their idolatries although otherwise themselues not to be touched with those enormious crimes for which thy iust wrath with fire consumed those fiue Cities of old as in like sort within this thy kingdome thou diddest with fire consume for like abhomination a Monasterie Gen. 19. of certaine religious as i lib. 4. hist ca. 25 Beda relateth and as at Valencine in the Low countries it is fearefully and horribly reported by a k M. R. P. reuerend Priest there that it is doubted in that Citie by religious persons that thy wrath did consume with fire the Church and house of the Capuchine friers for some like abhomination committed in their Church although by some others it is giuen out that the heretikes so they call those of the reformed Church did for malice cast fire vpon their Church which was first of all with that reuengefull flame consumed The sixth Motiue THE sixth Motiue I deduct out of certaine obseruations touching the Masse These The sixt motiue sixteene yeares and vpward hauing practised the same I haue oftentimes had cleare suggestions against the authoritie of it as not to be Apostolicall and of Christ and his Apostles institution as they most eagerly not without cause it being the very foundation of their religion pretend but any substantiall reason for their pretended Apostolicall tradition herein I could neuer read I rather found in Platina Gulielmus Durandus Stephanus Durantus Almarius Sigibertus Gabriel Biel Polidore Vrgil and diuers other their Pontifician Doctors who either haue commented vpon their rites or mentioned the institutions and beginnings of the substantiall parts of their Masse that they did attribute all the parts of the Masse to the institution and ordaining of such Popes as liued after the Apostles times yea many of them diuers hundreds of yeares yea they related these things so weakely and with so small shew of proofe out of antiquitie iust none at all that sometimes I greatly suspected the Masse to be like a garment of ragges patched together and gathered from diuers places vnknowne so the Masse to be patched vp with diuers prayers and parts the Authors whereof could not possibly by any meanes certainly be produced but that which most of all troubled me was to read in Saint l Grego lib. 7. Epist 64. Gregory himselfe confessing that the Apostles did cōsecrate with the Lords prayer onely and withall acknowledging that one called Scholasticus had composed the office and Canon of the Masse not withstanding all these doubts I reiected then as temptations not doubting but that the Canon of the Masse was of the Apostles instituting although I saw euident demonstrations to the contrary so powerfull with me was the authoritie of the present visible Romane Church but quia ignorans feci misericordiam consecutus sum because I did it with most zealous ignorance I haue obtained mercie I now plainly see that it is a thing morally impossible that the Apostles should be the authors of the Romane Canon of the Masse
and yet should neuer vse the same being so much m Acts. cap. 6. 13. giuen to prayers and preaching but celebrate the diuine misteries with our Lords prayer onely as not onely n Greg. lib. 7. Epist. 64 Cardin Cusan ep 7. Ama larius de Eccle. officys lid 3. Rupert de diuinis off lib. 2. Hieron lib. 3. contra Pelag. Naucler Platina Cassander alii Saint Gregorie but diuers others doe deliuer vsing a Lyturgie as it is described by Saint Iustine doubtlesse more like the English Lyturgie then the Romane Masse I obserued also that downe must the authoritie of all those Historians Platina Almarius Polidore Durandus Durantus and very many others who attribute the institution and ordaining of all parts of the Masse to diuers Popes liuing long after the Apostles down also must that notable miracle written by o Iacobus in vita Grego primi Iacobus à Voragine an Archbishop amongst them in Italy at Genoa the miracle was thus and shewed in the time of Adrian Pope when there was great contention in the Church about the Canon of the Masse Thus it was the missall of Gregorie was laid with that of Saint Ambrose together vpon the Altar in Saint Peters Church and left thereupon all night that God would vouchsafe by miracle to demonstrate which of those two he would approue for the vse of the whole westerne Church God did so accordingly saith the wise Archbishop For the missall of Saint Gregorie was * The Roman Canon hath euer worst successe at such trials for as it was heere rent so Don Rodrigo Archbishop of Toledo aboue 300. and 40. yeares ago reporteth lib 6. cap. 25. of his historie that when trial was made betwixt the Gothian and Toletan Canon and the Romane first by priuate combate of two Knights after by fire et both trials the Toletan Canon preuailed the Knight for the Romane Canon was ouercome and at the second triall the fire consumed the Popes Canon that of Toledo being vntouched rent into leaues and cast vp and downe the bodie of the Church but that of Saint Ambrose laid open vpon the Altar readie to be read and so those ancient sages with Adrian their head gathered that the renting of Saint Gregories missall and scattering of the leaues of the same about the Church did shew that it was Gods will that the same should be vsed throughout the whole westerne Church but Saint Ambroses missall because it was laid open in Saint Peters Church vpon an Altar as readie to be there vsed therefore the same forsooth must be vsed onely in Saint Ambroses Church of Millane What wise coniecturer would not rather haue gathered the contrarie that the missall of Ambrose should be vsed but that of Gregorie despised but had you gone O ye Pontificians ad legem ad testimonium to the law and testimonie to the diuine Scriptures as you p Isai 8. are commaunded and not tempt God with expecting of testimonies from the dead which is dangerous superstitious damnable you would neuer haue so shamefully forgotten your selues And how is it imaginable that if the Apostles instituted a Canon of Masse deliuered to the Romane Church which also Saint Ambrose being made of a Catechumen a Bishop could not but find vsed and practised in his Church of Millane how durst that Bishop afterwards attempt to frame a new Canon for his Church omitting to vse that of the Apostles but perhaps he vsed theirs in the forenoone his own in the afternoone or else the two Canons had their turnes one after another Alas how are the sages of Pharaoh caught in their coniecturing And consider Christian Reader how can this miracle stand if the Canon of Masse had beene instituted by the Apostles and accordingly had beene practised both in France and Italy and other Churches for I hope Masse was said throughout Italie and France before the miracle what needed then Charles the Great to haue assisted with his Imperiall authoritie Adrian the Pope for the bringing in to vse the missall of * It is meere vanity to think that the Canon as it is now was so in Saint Gregories daies Saint Gregorie and the exclusion of that of Saint Ambrose Millane onely excepted where it is now vsed from all other Churches away away with these vanities Againe I demaund how could Scholasticus a priuate person of the Church or Citie of Rome or some otâ—er Church although p Bellarm. lib. 2. de missa cap. 12. Bellarmine the profound Cardinall would to the laughter of all faine q Bellarmine called great pillar of the Church and the Auflen of our time by Eudaemon in his confutation of Anticott pa. 48. haue Saint Peter signified vnder the name of Scholasticus compose the Canon of the Masse if the Apostles had made it and the whole Christian westerne Church had practised it before Did Saint Gregorie know that the Apostle made the Canon and that Scholasticus was onely gatherer or setter together in some better methode of that which the Apostles had composed and the Church of Rome in some sort perhaps neglected till Scholasticus his time and so to need his ordering and amending doubtlesse S. Gregorie nameth r M. Thomas Iames worthily obserueth out of S. Gregorie that Scholastians was a vsual name and often mentioned in S. Greg. lib. 2. epist missa scholastico duci lib. 9. epist 14. epist missa scholastic defensori lib. 7. ep 32. lib. 6. ep 26. lib. 3. ep 38. lib. 6. cp 45. alias Scholasticus as a man wel known to Iohn of Siracuse to whom he wrote that Epistle and I thinke it would proue the wits of Bellarmine and all the Ignatians to find where S. Peter or any of the twelue Apostles were surnamed by the name Scholasticus if S. Gregorie knew this why doth he not expresse it nay why doth he most expresly insinuate the contrary affirming expresly that the Apostles celebrated the dreadful misteries only with the Lords praier In his 64 Epistle of his 7. booke these are his words Orationem vero dominicam c. the Lords praier we therefore said presently after the praiers because it was the custome of the Apostles that they did consecrate the host of oblation at our Lords prayor onely and it seemed to me verie inconuenient that wee should say the prayer which Scholastious had composed ouer the oblation and should not vse the tradition which our Lord had composed ouer his bodie and bloud Thus most expresly Saint Gregorie the which authoritie must downe to the ground or else S. Gregorie be appeached of equiuocating or of ignorance that he knew not the tradition vpon which the Canon of Masse was founded as our present Romanists would now perswade the world But nothing be it neuer so manifest must ouerthrow the Canon of their Masse which indeed is the verie life of the present Pontifician Church and the liuelihood of their Priests Monkes and Prelates and yet through
illis libitum licitum Whatsoeuer liketh them is lawull with them if it be to hoyse vp the Popes soueraigntie First this rule is against the practise of all the u Hierosolimit sub Iacobo â—cen Constantin Eph. Calced Sinod 5. 6. 7. 8. saepe Ancient and Primitiue Church which euer in occasion of controuersies recurred to the doctrine of the Scriptures declared by the generall voice and testimonie of the whole Church by her Bishops Priests and other learned men pronouncing defining out of Gods holy word which was alwaies laid before them being assembled in the general Councels so the eight first generall which the Popes themselues with oath professe to receiue although few of them keepe their oath yea the Apostles themselues who all had infallibility by vertue of their Apostleship of not erring in matters of faith to giue an example to succeeding ages would by common consent and authoritie of the Christian Church not otherwise by Peters sole authority decree and define out of the word of God for out of it x Act. 15 Peter himselfe bringeth allegations for his doctrine touching the controuersie then risen at Antioch about the obseruation of the legall lawes and ceremonies of the old Testament which their example was euer followed as necessary till of latter times when Popes haue presumed to define by themselues alone hauing before made some small Consistorian consultation with which this their prodigious position is in some sort by some y Some of the Ignatians doe idly bring the heresies of Pelagius and the Priscillianists to haue beene onely condemned by the Popes of Rome but this against all histories which mention the condemning of the same heresies by sundrie Councels throughout the whole Church Baron in his Annals Genebrard in Chrono few of themselues colored For scarce any hold it absolutely necessarie And here I aske the aduersarie whether that Axiome receiued by al reiected by none God and Nature doe nothing in vaine and that other In vaine are many things required to doe that which as well or better may be done by fewer may not take place in this question touching the infallible power of defining and decreeing I thinke none so impudent an idiote as to denie it Againe I demaund whether those most reuerend Fathers of the first foure generall Councels which Saint Gregorie equalleth with the Gospell although the manner of his speech be not herein to be imitated and of other later Councels did know these principles and Axiomes and did withall beleeue this Romane rule of faith to wit That the Pope alone had infallible authoritie to define and declare faith and that Christ prayed onely and was heard onely for Peter and his successors that they might neuer erre in faith as the z Rhemist annota in Luc. 22. Rhemists do most heretically teach if they did so why did they not send al their doubts which did so shake the whole Christian world with such horrible commotions and contentions to the Popes of those times Siluester Damasus Lco c. and receiue from themas from Iudges of faith the Oracles of Gods mouths so termed by a Coquae contra Premonit Reg. Coquaeus and Lessius his equiuocating b Recapitulater pa. 13. 32. 56. recapitulater and as the vnappellable determinations of all their doubts In so doing infinite charges many contentions would haue bene auoided and as for scandall none could haue followed because both all those Fathers and the whole Christian Church with them if it please you to beleeue the Pontificians who would so perswade vs did then beleeue and teach that the Popes were the infallible Oracles of God the onely inerrable Iudges in controuersies of Faith and al-though ancient Priests and Bishops perhaps reputed themselues his Senators and Counsellers yet they thought also that they could adde nothing to his infallibilitie But alas good Constantine Theodosius Martian and other Emperors knew not this faith who were at such great charges to summon and assemble those ancient and thrice reuerend Councels Nay Pope Leo himselfe who taketh inough to the Sea of Rome and ioyneth c Epist 89. Peter into the societie of the indiuiduall vnitie to wit of the blessed Trinitie held generall Councels necessary for determining of faith and setling of the peace of the Chtistian Church Read c Leo. epist 24. 23. 26. him Christian Reader in diuers of of his Epistles written to the Emperour Empresse and Cleargie of Constantinople and as thou shalt sinde so iudge Secondly thus I argue Three e Sinod 6. Act. 12. 13. 16. 17. 18 Sinod 7. Act. 7. Sinod 8. Act. 7. generall Councels with diuers Popes as Agatho f Leo. 2. in epist ad Constant Leo g Adrian in Sinad Romae congregata and Theod. Patriar with his councell at Hieru-salem Adrian did condemne yea the Councels accursed and execrated Honorius Pope for a dogmaticall and hereticall Epistle by which he laboured to infect the two Patriarkes of Constantinople and Alexandria with the heresie of Monothelites Can any one then be so frontlesse as to thinke that those Fathers and Popes did beleeue that the Bishoppes of Rome might not bee as they were Bishoppes of that See heretikes or teach hereticall doctrines in their decretall Epistles And the holy Ghost to be so infallibly chained to them that they could not endeuour to infect the whole Church who rather will not thus argue and thus inferre Three generall Councels the which with the fiue other ancienter all Popes at their entrances into the Papacie doe or ought to sweare inuiolably to keepe according to their owne Canons with diuers Popes all antiquitie all later best Pontifician Hâ—storians till h Pigh lib. 4. cap. 8. Hier. Pighius led Bellarmine and Baronius the way to call the matter in queston for which i Canus lib. 6. Canus and k Bannes in 2.2 Bannes scornefully reproue him did accurse or condemne Honorius for a Monothelite heretike Ergo Paule the fifth who is not fuller of Gods Spirit then his predecessor Honorius was in his late l Breue Paul 5. interpreted by the Recapitu later pag. 32. breefe ex Cathedra out of the chaire defining himselfe to haue power to depose Princes and to dispose of Kingdomes may erre and be an heretike as without all doubt he is because contrary to Christs m Matth. 22. institution he assumeth power to forbid Caesars due to be giuen vnto him For what is more due to a Caesar then fidelity and allegeance of subiects but the doctrine of Christ forsooth is expounded and the heresie cleared for he forbiddeth not obedience to Caesars so long as they are Caesars but because he can vncaesar them and vnking them therefore no longer Caesars no longer kings no longer obedience So answered * C. 8. 22. Bellarmine against Doctor Barkly so blundering Coquaeus against his Maiesties Apologie Thirdly was there euer any ancient true Christian Catholike who
had beene an infallible assembly it selfe it must necessarily follow that all those who pertinaciously follow him heerein are to bee accounted pertinacious Heretikes Heretofore Christians were taught that holy Scriptures expounded by the Vniuersall and Generall voice of the Church were the rule of faith and accordingly all agreeing in this rule they were called Catholikes but this rule being left by Popes and the infallibility being giuen to them by their followers thereupon worthily of Popes the heads of their faith they haue beene and are called Pontificians and Papists I may iustly thinke that vpon beleefe of this rule some late Pontificians haue plainely graunted to me that the Christians of these times are bound to beleeue explicitly and expresly somewhat which the Apostles themselues and the Primitiue Christians did not expresly and in explicit termes beleeue An example at first was graunted in transubstantiation it selfe but vpon better consideration denyed againe but when I roundly vrged them to shew me where or how in explicit or equiualent termes transubstantiation was beleeued in the Apostles times because they faltered in their answeres and defences our conference ended to no small comfort of my soule so lately deliuered out of the Aegyptian seruitude The Aduersaries seeme to produce diuers authorities to proue infallibility of iudgement in the Pope but in truth they force not Ouerthrow two and the rest fall of themselues I will take a little paines with these two The first of them is taken out of ſ Math. 16. St. Mathew where the Euangelist bringeth in Christ thus speaking of St. Peter vpon his confessing of Christs diuinitie Tues Petrus super hanc petram c. Thou art a Rocke and vpon this Rocke will I build my Church and the gates of hell shall not preuaile against it There the aduersarie triumpheth saying it is cleare that Christ builded his Church vpon Peter for by those wordes this Rocke Peter is most expresly designed I will not now stand to confute this exposition by the authorities of Scriptures and testimonies of some ancient Fathers who with St. Austen expound those wordes this Rocke for Christ the Rocke whom Peter had confessed and from whom Peter had his name as t In sacro eloquio c. In holy Writ when the word Rock is put in the singular number who else is signified but Christ Paul witnessing but the Rocke was Christ but when rocks are so called in the plurall number then holy men are signified which are cōfirmed by his strength Greg. apud Pater in 1. ad Cor. Aug. tract vltim in Ioh in Retractationib ' Chrysoft homil 55. in Math. Greg. in Psal Paenit super illud initio tu Domine Isidor lib. 7. Etym c. 9. St. Gregorie and St. Austen expound it or else of Peters confession and faith Thou art Christ the sonne of the liuing God as u Theophil in Math. 16. Hilardo Trin. lib. 2. The Papists will not by any meanes in the words of consecration of the Sacrament this is my body admit the demonstratiue article this to demonstrate the bread which Christ taking into his handes giuing thankes broke and deliuered saying take eate this is my body the cause is because if the article this doe demonstrate Bread which cannot possibly be Christs true body no more then his body can bee true bread then they should be constrained to admit of a sacramentall presence only of Christs body in the Sacrament which they cannot abide but here the article this must needes demonstrate the person of Peter because it maketh for their Popes supremacies Theophilactus expoundeth it but I will only demand at this present how they can violently against the nature of the demonstratiue article this draw it vnto Peters person who in the same proposition of Christ to him was designed by the article demonstratiue thou as though thou and this in one proposition when one person is spoken vnto must needes both of them demonstrate the very same one person to whom the speech is made and not rather according to the nature of the pronounes demonstratiue one of them to wit thou demonstrate the person to whom the speech is made and the pronounce this to demonstrate the thing or person of whom the speech was made before I put a familiar example Iohn hath two sonnes Thomas and William he calleth his eldest sonne Thomas with his brother vnto him demanding a question or two of him and withall discourseth of his yonger brothers wit and capacitie for learning To which his eldest Sonne accordingly answereth that his brother is indeede witty and fit for the Vniuersitie To which his Father replying saith Thomas thou art my eldest sonne and shalt inherite my liuing and this sonne I will send to the Vniuersitie there to make profit in learning what might Thomas conceaue vpon this speech that hee should bee sent to the Vniuersitie and not rather his brother William many like comparisons might bee made by which it would appeare that the demonstratiue article this being vnderstood personally doth not demonstrate the person to whom but rather the person of whom the speech was made Againe manifest it is that Christ built his Church vpon that Rocke against which the gates of hell should neuer preuaile But if the wordes this Rocke bee applyed not only to Peter but also to his Successours themselues cannot denie but that the gates of hell haue often preuailed against many of those stones or rockes to the ruine and perdition of innumerable soules As against Boniface the 8. Siluester the 2. Iohn the 12. Stephen the 6. I am assured x Platina in vitis Platina will not sticke to auouch so much in effect of two Bonifaces the 7. and 8. and of Siluester the 2. and y Genebrard in Chronol lib 4. saeculo 10. ad ann 107. alias saepe Genebrard a most furious enemy against the reformed Churches doth boldly pronounce that diuers Popes were rather Apostaticall then Apostolicall and that they came not in the right way by election but through the backe-dore by intrusion What z Baron ann Baronius himselfe recounteth of the Monster Stephen 6. one of their Popes how he abused the body of his Predecessour Formosus arraining it condemning it cutting off his fingers and casting the body into Tiber and in a Synode gathered euen in Rome that See and Rocke which cannot erre as it pleaseth our Aduersaries he decreed all such as had beene ordained by Formosus to be reordained againe Of Iohn the 12. this Cardinall cannot write bitterly enough and yet he inueigheth against Otho the first renowned and worthy Emperour and the whole Clergie of Rome who in a Synode gathered in Rome the infallible Sea deposed that monster Iohn and placed in his steede Leo a worthy man But to make hast for of like examples of Apostaticall Popes much might be said I doe in good earnest aske of any of Baronius his profession whether the gates of hell preuailed
courteous Reader how Bellarmine tra uaileth to defend this booke from contradiction Bellar de verb. Dei lib 1. c. 12. Iudiths booke in particular I cannot but meruaile how any one can thinke that the holy Ghost would euer approue that decking and trimming vp of her selfe for such an impure and luxurious proiect thereby to draw m Iud. 10. 12 Holofernes into an vnlawfull burning lust and concupiscence of her if so they will teach and affirme may I not heere charge their doctrine with affirming God to bee the approuer and Authour of sinne more iustlie then they charge Caluin therewith Was not that of the holy Ghost in n Rom 3. St. Paul law and right in Iudiths daies Non sunt facienda mala vt eueniant bona Things that are euill are not to bee done that good may come thereby Besides it is too too apparent that in the story there are some vntruths and vnreconcilable contradictions which are clearelie against the other sacred Scriptures And therefore by euident consequence it is to bee affirmed that the booke is Apocriphall and not of that vndoubted and certaine authority which holy Canonicall Scriptures haue by which onely Dogmata fidei articles of Faith are to bee decreed and tried as the ancient Church euer beleft from whose faith because faith must euer be the same no Christian can without hazard of Saluation depart Against the books of Machabees many particular and vnanswerable doubts might be produced I will content my selfe with two or three Doth not the Author of them I should say the abbreuiatour of Iasons larger history as himselfe p 2. Mach. 2. professeth to be against the faith and doctrine of vndoubted Scriptures approue and admire the fact of q 2. Mach. 14. Razias murthering himselfe doth he not craue pardon of the Reader if he haue not answerably to the condition of a good r 2. Mach. vlt. Historian behaued himselfe belike the holy Ghost who is not accustomed nor cannot acknowledge himselfe nor his Scribes to bee subiect to any humane errour in writing thus here left him but not aboue in the 12. Chapter of this Å¿ 2. Mach. 12 booke where he mentioneth prayers and sacrifices for the dead and yet this by the helpe of false fingers also and therefore he here not there craued pardon if he had not arightly performed his office Doubtlesse hee who will thinke the holy Ghost can craue pardon of man as though he might be subiect to errour hath little of the holy Ghosts grace in him Which things considered with diuers other impossibilities against the truth of historie I cannot be perswaded that t Lib. de Ciuit. Dei 18. c. 36. St. Austin and the Fathers of the Councell of Carthage did otherwise approue them to be read then as a probable historie contayning some good morall matter if reade with u Cont. GaudeÌ„t sobriety to vse St. Austens owne phrase but not as to receiue them into the Canon of sacred Scripture of Gods word And if St. Austen may not bee thought to contradict himselfe within the compasse of halfe a dozen of lines some Manuscriber hath egregiously corrupted him for x Aug. lib. 18. de Ciuit. Dei cap. 36. first hee seemeth clearly and absolutely to affirme that they are not Canonicall and proueth thereupon a truth vpon which hee there discourseth and presently he is made to say thus that although the Iewes receiue not the Machabees into Canon yet the Church of Christ receiueth them but who smelleth not false fingers here especially if infinite like forgeries of Manuscribers be obserued Further I am more confirmed in my iudgement against these bookes because y Dist 15. cap. Sancta Romana Gelasius a Pope of Rome before any greater corruptions had deeply tainted that Church did with a whole Synode in Rome recounting a Canon of the Apostles for the same purpose exclude the Machabees out of the Canon of holy Scriptures and although the Canon beginning Sancta Romana c. in which this exclusion was be now so maymed and mangled that no man can iustly say this part or line of it is sound yet z Anton. 3. part summ l. 18. c. 6. Antonine Archbishop of Florence and a Saint in their Church confesseth that he himselfe had read the exclusion of these bookes out of Canon of Scripture in that decree of Gelasius and according to the Canon of the Apostles there mentioned All these things concurring out of Antiquitie and the vndoubted Churches of Christ with the authority also of some learned Pontificians their later Doctors and that of a Tertull. lib. de praescript Tertullian euer taking place in Christs Church Quod antiquissimum verissimum that which is most ancient is most true What may bee thought of that b Conc. Trident. Sess 4. congregation at Trent who hath giuen equal authority to them with the vndoubted word of God and haue accursed with their idle Anatheme all those who shall with the ancient Church of the Iewes the Nicene Councell which St. Gregorie esteemed as the Gospell with the I aodicene reuerend Fathers and almost all other ancient Fathers reiect them as Apocriphaâ—l Doubtlesse the curse of God against the idle curses of men may be iustly giuen vnto them who c Apocal. vlt. haue added the word of man to his word and haue made the word of man equall with his most infallible and inuiolable word d Iud. Epist Imperet illis Dominus The Lord God reproue them It is not possible if these men had esteemed of the vndoubted Scriptures as all the e Aug Epist 71 ad Marcell in prolog lib 3. de Trin. Epist 1â—1 Ep 166. ad Dâ—natist 〈◊〉 Epist 62 Basil 〈◊〉 de si de 〈◊〉 me Chrysost in opere imâ—â—rfect homâ—lia 49. ancient Fathers did who euer required the writings of all men to be examined and tryed by the certaine word of God they would neuer haue coupled humane authority with diuine and haue equalized them in one degree of truth but they may bee excused in dealing so warily and politikely herein for their desperate cause of Porgatorie fire praier for the dead c. otherwise would to the ground with many like of their superstitious trumperies The third Motiue BEsides the corrupting of the true rule of faith by adding the Apocriphall bookes they haue also depraued the same f Conc. Trident. Sess 4. rule by their vnwritten Traditions Anathematizing all who shall refuse or disesteeme the same Traditions and not hold them in equall reputation with Gods most vndoubted word This rule of Traditions they hold to bee an vnwritten Deposit left in the Romane Church and kept inuiolably by her vntill these times which if they can shew what good Christian is there who wil not with reuerenced esteeme receiue or commend whatsoeuer those most irreprehensible Founders of the Church haue deliuered either concerning faith or Church discipline But I must tell them
being therevnto vrged by manifest truth and reason that it is not enough for them vpon their bare wordes to affirme this or that is a tradition Apostolicall or this or that is a doctrine Apostolicall because it is now generally obserued through out all those Churches which communicate with the Bishop of Rome no though at such times when there was no notorious or famous Church on earth to oppose against her and whereof no expresse beginning can bee shewed vnlesse they can withall for such their Traditions ascending vpwards euen vnto the Apostles times or the dayes of their immediate Successors and Schollers clearly and soundly deduct by graue testimonies of Ancient and Catholike authours that such thinges were euer more or lesse obserued and receiued as from the Apostles themselues throughout the Church of Christ if they will refuse this honorable triall of their Traditions and stand only vpon this idle answere and defence that the Church Romane now generally hath them and there is no beginning of them to bee shewed ergo they are Apostolicall they shall shew themselues to be meere wranglers wilfully wedded to most corrupt errours as I will most clearly demonstrate And herein I dare boldly challenge being most confident of this truth any Pontifician whatsoeuer be he Benedictine Fransciscan or Ignatian to shew me some ancient sufficient authority out of Councels or ancient Fathers that whatsoeuer might be obserued or should bee obserued in the later times of the Romane Church whereof no expresse beginning could be shewed should be therfore accounted Apostolicall because generally obserued in her g Epist 118. ad Ianuar. St. Austen indeede is vrged by the Aduersaries to affirme so much of some vnwritten Traditions in his time generally obserued throughout the whole Church but St. Austen is misvnderstood and his rule commonly cited not without corruption misvnderstood because his rule is of such Traditions whereof although nothing is written in holy Scripture yet they are mentioned in approued Authours and Historians more or lesse from the Apostles daies till his times besides great is the difference of 1200. yeares for so long is the time from St. Austens daies to vs for carrying downe of Traditions from the Apostles and in so many ages many thinges vnapostolicall h See Onuphr Genebrard and Platina supra pag. 3. might creepe into particular Churches and consequently into the whole whereof no certaine beginning might be shewed Againe St. Austens rule is commonly mis-cited For whereas that Father writeth thus in effect in his Epistle to i Epist 118. Ianuarius If the authority of diuine Scripture prescribe in any of these rites and ceremonies what is to bee done I I cite not the expresse words of the Father because editions are so different but all haue thus in effect answere there is no doubt to be made but that wee must doe as we reade the like I say if any of these rites which we obserue and the whole Church throughout the world at this present time obserueth for to dispure that we should doe otherwise were insolent madnesse but the Aduersaries commonly when they cite this place leaue out first what he writeth in the beginning of the sentence touching the authority of Scriptures Againe they leaue out commonly those words which restraine his meaning to his daies And in Saint Austens time it is manifest that the Christian Churches were not so diuided as since his times they haue beene and withall that a little before his time the generall Councels of Nice and Sardica had ordered most things and brought many things to light and yet notwithstanding this rule it is well knowne how Saint S. Aust in the same Epistle pronounceth that Christ instituted very few ceremonies Epist 118. Austen complained against multiplicitie of rites and ceremonies brought into diuers particular Churches in his daies wherewith the Christians were more heauily clogged then the ancient Iewes had beene vnder Moses which if it were euer true then it is now amongst the Pontificians most true who haue from their Popes some 1000 of rites and haue also innuerable lawes binding vnder the censure of their curses and heauiest excommunications and so frequently that a man may iustly suppose that there are few of that profession who are not more or lesse touched It is not credible to what number their Excommunications are growne since their tyranical vse of them See Nauar. Man cap. 27. num 50. by their lesser or greater excommunications his holinesse onely excepted who will be bound to no lawes no not to those which he sweareth inuiolably to keepe â—e being indeed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exlex iniqnus outlaw which Saint k 2. Thes 2. Paul hath prophecied should sit in the Temple of God as I will more fully declare hereafter But I will demonstrate that there are diuers practises and customes obserued throughout their Roman Church vniuersally wherof no beinning can be shewed which themselues wil not dare to affirme to be Apostolicall and so their rule by their owne confessions shall to the ground First is it not an vniuersall though impious practise throughout the Pontifician Church to paint God the Father in the forme of an old man and God the holy Ghost in the forme of a Doue by the same not onely to represent two persons of the most inenarrable and inexpressible Trinitie but also by the same and in the same to adore and worship those two infinite Persons what will they or can they shew me when this custome prâ—cisely began No I wis what must it therefore be a tradition Apostolicall it were impudencie or meere ignorance so to affirme and I thinke there is none of them as yet so shamelesse as to affirme it Nouell I am assured it is vtterly forbidden by the ancient Fathers of the sixt l Sinod 6. Cano. 82. generall Councell reputed an impudent thing by worthy Iohn m Damas Orthodox sid lib. 4. â—ap 17. Sinod Nicen. 2. act 4. 5. 6. 7. Damascene reputed a renowned Saint in their Church and a famous Patrone for the vse of other Images and by their Italian n Polid. lib. de inuentor Polidore Virgil accounted meere folly and which of their own men o Abulens Lira Alij commenting vpon the fourth of Exodus do not more or lesse condemne it and yet now the present Romane Church is so generally infected thereby with the leprosie of superstitious Idolatry that no man whose heart is zealous of Gods honour cannot seeing it but lament therefore Of this kinde also is the prostrate adoring of the Crucifixe it selfe vpon good Friday generally obserued throughout the Romane Church Can their best antiquarie amongst them shew me a beginning hereof no God wot what is it therefore a tradition Apostolicall shame will not suffer them to affirme it To this I adioyne their most Catholike and vaine custome of adorning their Images like as the old Paynims adorned Venus Iuno Ceres their vaine Gods
conclude these my Motiues about their idle rules of faith the Christian Reader who is carefull of his owne saluation and giueth obedient eare to that propheticall light of Gods sacred Scriptures expounded by the ancient Church which Scriptures Saint Peter n 2. Pet. 1. preferreth aboue that vision which he and his brethren had of Christ in mount Thabor he cannot but easily obserue what consequences are likely to follow out of three such corrupt Rules of faith as are in request amongst the Pontificians to wit infallibility solely and onely in the Popes definitiue iudgement authority of Apophricall Scriptures and the vaine authority of their traditions pretended to be Apostolicall where as they are nothing lesse The aduersary will for the validitie of these rules stand vpon the authority of their present Romane Church which hath receiued them of which their defence conformably to all antiquitie and ancient Fathers who taught otherwise we must also conformably to their proceedings search out of Gods word whether the Church of which they bragge so much be the true Church Succession in Sees onely will not suffice as by their owne confession is manifest in the Churches of Antioch Alexandria Constantinople c. but there is required also successioÌ„ in doctrine according to Gods word by which triall must be made of all Churches and of all doctrines and all after-traditions to which if they be not agreeable without perill of damnation they must not be receiued and this is the most expresse doctrine and faith of Saint Austen in o August lib. 1. de doctrina Christiana cap. 37. lib. de unitate Ecclesi cap. 2. but cap. 16. so clearly that I do suppose no Pontifician Priest dare scarce read that Chapter to his family sundrie places yea of Bellarmine p Bellarm. lib. 2. de verbo doi cap. 2. Basil serm de fide himselfe though as it may be thought he not very willingly confesseth this truth Other means saith he may deceiue but nothing is more certaine then the Scripture and therefore by confession of all both ancient and moderne writers the triall by Gods word is most firme and assured The fourth Motiue THe fourth Motiue and that very effectuall The fourth Motiue with me is that transcendent power both in all temporals and spirituals which later Popes contrary to Christs institution and practise of holy Primitiue Popes challenge and which the Romane Canonists and Cardinals ouer-liberal of that wherwith they haue nothing to doe doe flatteringly thrust vpon their Romane Monarches In spirituals he challengeth and they grant vnto him to be the onely supreme and immediate Pastor ouer Christs flocke so that looke how ample and immediate Christs iurisdiction for saluation of soules was so is his he glorieth in that title and they giue it him which q Greg lib. 4. epist 38. S. Gregory so much detested as the very badge of Antichrist he will in the gouernment of Christs flocke haue no Peere nor Colleage He is content to be honoured with that title yea and aboue that ambitious title the which Constantius the Arian required for he was content with numen nostrum our power or diuinitie but the Pope can willingly acept of supremum in terris numen the supreme and highest diuinitie or power vpon earth O ye heauens be astonished and euerlasting gates be desolated the pretended only Vicar of Christ the successor in some sort of that poore fisher who r Act 3. gloried in that he had neither gold nor siluer must heare and that from renowned * Proesat ad Grego 13. in principia doctri Stapletons mouth the Spanish kings professor in Louane the English Pontificians chiefe champion thus thy supreme diuinity vpon earth iust God how more iustly may we lament with those words of Saint Gregory against Iohn of Constantinople for his extraordinary fasting surnamed Ieiunator the faster f Grego lib. 4. â—p 38. O alasse all things that haue beene forespoken are come to passe the King of pride is at hand and that which is a wickednesse to be spoken a whole Army of priests is prepared for him because those serue the proud necke of elation and pride who haue beene set to giue example of meekenesse and humility Thus that Father in those times when the mysterie of iniquity began to worke most apparantly in the Patriarke of Constantinople but appeared more clearly in one of his next Successors to wit Boniface 3 who emulating the Constantinopolitan Patriarks for their pride obteined of Phocas that hatefull and traiterous vsurper rather then Emperour to decree by constitution that the title of Vniuersall Bishop should for euer after belong and be giuen only to the Bishops of Rome this is a matter vndoubted of by auncient t Sabel Aenead â— lib. 6. Platin. in Bonifac. 3. Otho lib. 5. Paulus de gostis Longobard Marianus anno Dom. 608. Duerenus de sacris Ecclesioe ministris lib. 1. cap 10 Abbas in Phoca poene emnis aly Sigebert Regino Luitpran Anasta Baron annal ad annum 606. Historians and yet perchance this Boniface did not assume by that title so much vnto him as these latter Popes doe to wit to be immediate pastors of all the whole Church comprehending all Partriarkes Bishops c or that there is no power nor iurisdiction in any Prelate or Pastor of the Church whatsoeuer which is not dependantly from them and of them so that they can and may peremptorily call to their court all causes greater or smaller and according to course of law or otherwise finally and * Iudicare c. to iudge and decree whether it be necessary to depose a Prince belongeth to the Pope of whose iudgement whether it be right or not no man may iudge Bellar. contra Barck ca. 12. vnappellably ende and determine them and if any either Emperour Prince Prelate or Vniuersity would offer to appeale from any of their sentences though most exorbitant and tirannicall they should thereby deserue to bee cursed with Bell Booke and Candle I cannot thinke that in Bonifaces time the Romane Bishops were growne to that height of Antichristian pride that was left for later times when the Diuell was to be let loose after the thousand yeeres of his binding Notwithstanding he challenged by Phocas his constitution to be only called vniuersall Bishop of the Church against which title Saint Gregory so vehemently and Christianly exclaimeth in u Greg lib 4. ep 32. 34. 38. 39. diuers Epistles testifying and demonstrating most plainly that that Antichristian title robbeth all Bishops of their honour and maketh that the Assumer thereof should bee reputed Antichrist This being so in this Auncient Father how durst D. Stapleton x Staple principi doctr lib. 6. cap. 7. that renowned Professour of diuinity endeuour to make Saint Gregory speake against himselfe in this very epistle and out of him labour to proue the present Romane supremacy and Monarchy which that Father so much
detested Whereas y Lib. 4. epist 38. S. Gregory in a learned discourse writing against the Patriarke of Constantinople Iohn who claimed to bee vniuersall Bishop of the Church and had procured Maurice the Emperour to write to Saint Gregory for the same purpose sheweth that Christ is onely head of his Church and that there is no other head but hee adding much to that purpose he adioyneth thus Certe Potrus Apostolus primum membrum sanctoe c. Certainly Peter the Apostle the first member of the holy Vniuersall Church Paul Andrew Iohn what else are they but heads of particular people and yet notwithstanding they are all members of the Church vnder one head and that I may bind vp all within a short compasse of speech the Saints before the Law Saints vnder Law Saints vnder Grace all these perfiting one body of our Lord are all placed in the members of the Church and no one would euer haue himselfe called vniuersall Thus farre hee with much more in that Epistle the which whosoeuer shall reade if hee respect Saint Gregories authority confirming his doctrine also out of Scriptures it is not possible hee should beleeue the present Romane Monarchy How then thou wilt demand can Doctour Stapleton find any thing in this very Epistle for the Popes exorbitant supremacy he hath found somwhat yea in this very sentence by me cyted but he hath vsed a certaine figure called of addition by thrusting into the text as he citeth it the word Petro Peter And maketh Saint Gregory speake thus Truly Peter is the first member of the Vniuersall Church Paul Andrew and Iohn what are they else but of singular flocks heads and yet all vnder one head Peter are members of the Vniuersall Church Thus hee Some Dowists and precise Pontificians will perhaps say it is not possible that learned Stapleton should so corrupt this auncient Father let such take paines to examine z Grego lib 4. epist 38. Staple principia doctrina lib 6. c. 8. and then iudge as they find I could shew also how he corrupteth by subtracting but that vpon some other occasion I must needs confesse when I reade this egregious corruption in him that I resolued neuer to trust Pontifician doctour againe without triall citing any sentence for the Popes monarchie It is not imaginable what suppositious books haue bene obtruded vpon the world to support this declining Monarchy but ruet ruet it will fall it will fall and God graunt it may rather be ruinated Lino as an auncient Sibile prophecyed that is with paper to wit learned books rather then with fire sword famine cold as the Sibill Delphicke prophecied vnder Romulus raigning and Rome triumphing and according as Saint Iohn a Apoc. cap. 18. hath fore-prophecied in his Reuelation I cannot now stand prolixly to ouerthrow b See for this purpose Cusanus concoâ—d Cathol lib. 2. ca. 20. and Euseb lib. 5. hist cap. 25 26. especially consider how the Councell of Chalcedon in the 16. action did most resolutely oppose against the Pope their decree hath preuailed this ambitious Monarchy of the Popes by the decrees and constitutions of auncient and later Councels of Nice of Constantinople the first and eight of Chalcedon of Sardica Carthage Constance Basile and by vniforme consent practise of the Greeke Church I will therefore heere onely adioyne somwhat concerning the other branch of this my motiue to wit the Popes arrogant and persumptuous claime c Bulla Pij 5. in Elizabet Clemen 7. in Henri 8. Clement 8. in Henric. 4. Franc. Sixti Quinti c. ouer Princes and kingdomes wherin he assumeth that honour and power which was neuer giuen him by Christ the mysterie of which iniquity hath wrought so powerfully in these latter Popes to fulfill the prediction of d 2. Thess 2. Saint Paul that the Romane Empire according to the exposition of the ancient e August 20. de ciuit 19. Tertul lib. de resurrect carnis Hieron epist ad AlgasiaÌ„ q. 11. in Danielem Aeneas Sâ—luius lib. de ortu Roman Imperij Irenae Theod. Bellarminus lib. 3. de Roma Pont. Ribera viegas in Apoc. Chrisost Amb. Theoph. Primas in 2. ad Thessal 2. fathers was not to be taken away vntill a certaine Antichrist should come I said a certaine Antichrist not because there shall bee onely onely one in number or person but to distinguish him from some other kinds of Antichrists described in some places of the Reuelation and other parts of holy Scripture but then at his comming the empire must De medio fieri be done or taken out of the way but whether it shall be taken out of the waie by the direct meanes of Antichrist or not the Scriptures do not expresly affirme it some of the Fathers yea the Rhemists doe incline to thinke so and doubtlesse it is most probable that the holy Ghost meant so because he maketh the standing of the Romane Empire to be a let and hindrance against the comming of that man of sin Antichrist which f 2. Thess 2. is here prophecied by the Apostle the which thing if it be true it cannot possibly be auoided but that the later Popes be that Antichrist of which the Apostle heere foretelleth who mounted not to their perfect height of iniquity vntill the Romane Empire was made out of the way which was done by them as I will anone shewe For my part I doe very resolutely affirme that whosoeuer shall haue taken the Romane Empire out of the way and shall haue made himselfe the direct or indirect supreame Monarch of the world and withall shall sit in the temple of God that is shall challenge onely to sitte without peere and equall in the vniuersall Church of Christ to Teach all Gouerne all Censure all Command all and necessarily not to be taught censured or corrected by any whatsoeuer The Popes extoll theÌ„selues neither the triple crown nor adoration was first freely giueÌ„ but exacted by themselues that this must needs be the man of sinne the sonne of perdition the outlaw or man without law who extolleth himselfe aboue all that is called God marke extolleth himselfe or that is worshipped Now whereas it is manifest that the Popes by their practise and decrees doe challenge the later to wit the spirituall Monarchy and vniuersall supremacy in the chaire of Gods temple yet they haue not perhaps professedly by decrees challenged to be the supreme direct monarchs of the whole World in temporals I said perhaps for the decrees g Alexander the 6. his decree of diuiding the East and West Indies which he pretendeth to doe ex plenitudine potestatis and gratuito out of the fulnesse of his power frankly Bonif. 8. his decree vnam sanctaÌ„ and his Epistle to Kâ—ng Philp the faire a king of France Leo 10. as Petrarâ—h reporteth him lib. de rebus me mâ—randâ—s gaue the kingdome of Saracens to Sanctius who required him wih the Caliphship of
commaundement yet because they must deliuer a decalogue of Gods commaundements ten in number they haue diuided the last as hauing most words in it into two in which diuision although they pretend Saint Austen for them yet the whole streame of orher Fathers some doubt is onely made of Dionise of Alexandria is against them therein who all otherwise deliuer and expound the same I vrge them not so much for their diuision as for that they being so continually reproued for this their abuse yet they will not * Thou shalt not make to thy selfe any grauen thing nor the likenesse of any thing that is in heauen aboue or the earth beneath thou shalt not bow downe to thē nor worship them for I thy Lord God am a iealous God c. set these words downe in their Catechismes at least as a part of the first commaundement that such simple persons as by them are forbidden to read the Scriptures might at least be instructed the law of God in their Catechismes who conceiueth not what is the cause of this truly their horrible and Paganish abuse of making and worshipping Gods pictures which they would not haue discouered to the simple and ingenuous Papist But how doe these prophane Pagane Philosophers Diuines and Christians I dare not herein cal them defend themselues from the sinne of Idolatrie Iustly as c Dio. Chrisost or at 12. de prima dei cognit maxi Tir. serm 38. Lamprid. in Alexand. see Austen in Fsal 113. Dio Chrisostomus Maximus Tyrius Mercurius Trismegistus Lampridius and other heathenish Philosophers did defend themselues against the ancient Christians obiecting vnto them idolatrie in their Image and Idoll-worshipping an Idoll and an Image adored is all one For as they said summum primum maximum c. We worship and adore the chiefest first greatest God creator of all things and conseruer of all things in and by the Images of gold siluer and ebonie not as though they did beleeue those Images to be God himselfe but the representations onely of him euen so do our Pontificians excuse themselues The Tridentine Fathers in their f Catechis Trident in expos primi praecepti See Ferus in 17 Act. Apost Caietan in 3. q. 25. art 3. Catechisme doe seeme to acknowledge that the wisest Ethniks did set diuers of their Images to represent the true God and that the Iewes also did by their golden Calfe which they worshipped represent the true God of Israel which also most clearly agreeth with holy Scripture where Aaron saith that the g Exod. 32. feast which he appointed hauing dedicated an Altar for the golden Calfe was a feast instituted to Iehona the same also was done and professed to be done by Micheas his mother h Iudg. 17. who protested of the siluer whereof she had made her Idoll she had sanctified it to Iehonah And truly it is a matter so cleare in the old Panims that there is scarce any ancient i Eusebius in l. b. de praeparat Euang. soepe Var ro apud August de ciuit lib. 7. Sceuola apud eundem ibidem lib. 4. Plato in Phoedon Iudaei in Egypto apud Ierem. cap. 44. Historian with Eusebius who deliuereth not their Pontificianlike excuses for their adorations of Images when the anciēt Christians obiected Idolatry to them So these men Vasques Cajetane Paliot Nauar Zuares Valentia acknowledge that they giue diuine honour to the Images of Christ but they commit not idolatrie forsooth because they do not giue their worship to Images as to Gods or for that they beleeue any diuinitie to be in them but this their excuse maketh them more inexcusable as k Ionas Aurel. lib. de cultu imagin Ionas Aurelianēsis worthily sheweth because not esteeming them as Gods nor beleeuing any diuinitie to be in them yet notwithstanding they yeeld vnto them the same worship as to God himselfe for Gods sake and respect O ye heauens be astonished they bow they adore prostrate groueling vpon the ground to dead Images senselesse papers blockes they burne incense lights and candles to the same and yet forsooth they must not be called Idolaters because they worship God with the Images and all the worship they giue to the Images is for his sake O most crooked metaphisicall conceits Heathenish Philosophie is the parent of most blasphemous idolatrie which is so generally obserued amongst you that there is no Church no Chappell nor priuate Oratorie where you commit not these idolatrous fornications I remember how conformely to this their idolatrous diuinitie the famous Ignatian l Valent. lib. 2. de Idolatria cap. 7. Valentia writeth whose saying I could neuer read without astonishment thus it is Neque absurde profecto putaueres B. Petrum c. Neither shalt thou absurdly thinke blessed m 1. Pet. 4. Peter to haue insinuated some worship of simulachrorum grauen things to wit sacred Images to be lawfull when as he would by name dehort the faithfull from the vnlawfull worships Idolorum of Idols for what * See how this doctrine of Valentia agreeth with sacred Scripture 1. ad Corinth 12. Act. 7. 15. 1. Ioh. 5 where the Latine word fimulachrum is vsed for Images worshipped that is for Idols needed he so determinately to note vnlawfull worshippes simulachrorum of grauen things Images or Idols if he had altogether iudged no worships fimulachrorum of Images or grauen things lawfull Thus farre most absurdly their Morish and Pagane Valentia alas Christian Reader into what extremicie are these men driuen when they will thus depraue Scripture to maintaine their superstitious kinde of image atrie or Idolatrie to be lawfull Their owne consciences tell them that traditions they haue none if they haue I challenge them to produce them n Grego epist 111. lib. 7. ep 9. lib. 9. Saint Gregorie the first hath Traditions for them I wish them to read him and when they shall haue read him I giue them leaue to adore Images if they regard his authoritie I aske them also what tradition Saint o August in Psal 113. epist 119. alias soepe in lib. de ciuitate dei Austen deliuereth commenting vpon the Psalmes and writing to Ianuarius who in the later place hath this saying Precepto primo prohiberi ne quis colat vllam imaginem Dei nisi vnam candem cum ipso videlicet Christum It is forbidden saith he by the first commaundement that any man worship any Image of God himselfe but one and the same with himselfe to wit Christ and heere you see by the way Saint Austens diuision of the tenne commaundements maketh nothing for them whose doctrine is so expresse against all adoration of the Images of God himselfe as nothing can be clearer but belike they will expound him with all the auncient Farhers forbidding the worshipping of Images to wit that they must not be worshipped as Gods themselnes but may be worshipped for Gods sake with diuine honour So most vainly the vaine Ignatian
whereof they are Sacraments to wit Sacramentally in signification operation efficacy Saint Irenaeus meaneth as it is most cleare that naturall bread and naturall wine which are the things offered as hee most often and significantly affirmeth Christ confessed to be his body and his bloud the which because they can not be truly and really without implying of contradiction or without destruction of the creatures which he most clearly denieth and is most euidently against all the whole discourse of that Father they must bee therefore the body and bloud of Christ sacramentally according to the doctrine of Saint Austin in Eâ—pist 23. his Epistle to Boniface and according as Baptisme wherewith we are regenerate is called water and the holy Ghost not as though the substance of the Holy Ghost were a substantiall part of the sacrament And whereas the same Father expresly deliuereth thus Quemadmodum enim qui est c for euen as the bread which is from the earth receiuing the inuocation of God is now no more common bread but the Eucharist consisting of two things earthly and heauenly so our bodies receiuing the Eucharist are not now corruptible hauing hope of resurrection It is heere manifest that he will haue the Sacrament and Sacrifice of the Church to consist of two things one earthly the other heauenly that is of bread which is earthly and of the earth and the heauenly which is heauenly because sitting in Christ at the right hand of God his Father and so according to the nature of Sacraments it is easily conceiued how this Sacrament may consist of two things one earthly the element and the other heauenly the thing of the Sacrament like as Baptisme consisteth of g Iohn 3. water and the holy ghost one signifying the other signified one present the other absent one visible the other inuisible one corporall the other spirituall one touching the body the other working in the soule but it is against the nature of Sacraments to haue them truly and really to consist both of the things signified and signifying as together by an essential and real coniunction of presence as is manifest in al other Sacraments with them but especially in baptisme in which a morall and vertuall vnion only not a reall coniunction and * Although the substance of the holy Ghost by his infinâ—ty and immensity bee present in all things euen in the water of baptisme notwithstanding Formally and in respect of this presence he worketh not in the Sacraments presence of the holy Ghost in substance with water and in water is necessary Moreouer this holy Father affirmeth that like as the bread of the Eucharist is not common breade â—â—ter inuocation of God so our bodies receiuing the Eucharist are not corruptible hauing hope of the resurrection consider curteous Reader how our bodies are by this Fathers saying incorruptible to wit by hope of Resurrection not because they are by substance or any intrinsecall quality in them made incorruptible but onely for the relation and the respect to incorruption which they shall put on at the generall resurrection euen so the bread and the wine are still earthly after consecration they loose not their natures as h Dialogâ— Impatib Theodoretus saith but in respect of the sacramentall coniunction respect and relation which they haue to Christs body and his blood they are said with the same body and blood to make the Eucharist and so the Eucharist to consist onely of two things one Earthly and the other Heauenly as this Father deliuereth and this is that which i Ciprian de vnctione Crismat If this book be his the Aduersaries vse it Saint Ciprian saith speaking how bread and wine are the body and blood of Christ different kinds saith hee and names induced to one essence and the signes signifying and the things signified called by the same names And saint Ambrose thus k Amb. lib. 6. ca. 1. de Sacram. therefore for a similitude thou receiuest the sacrament but obteinest the grace and vertue of the true nature I will yet with thy patience curteous Reader adde one sentence of an Africane Father in his booke de fide ad Petrum which booke many assigne to Saint Augustine but the Authour is l Fulgent de fide ad Petrum c. 19 Fulgentius an Auncient Father and Saint firmissime tene c hould most firmely neither in any sorte doubt of this that the onely begotten Sonne of God taking our flesh vppon him did offer himselfe as a sweete smelling Sacrifice to GOD to whome and the Father and the Holy Ghost the Prophets the Patriarkes and Priests in the olde Lawe Sacrificed bruite Beasts and to whom in the new Testament now with the Father and the Holy Ghost the Holy Catholike Church throughout the vniuersall Worlde doth not cease in Faith and Charitie to offer the true Sacrifice of Breade and Wine in those carnall Sacrifices there was a figuration of the flesh of Christ which he should offer and of the bloud which he should shed for the remission of our sinnes in this sacrifice there is a thansgiuing and a remembrance of the flesh which hee hath offered and of the bloud which he hath shed for vs thus hee describing the faith of the Apostolike Church in his time and of the Reformed English Church now Weighing all these authorities with infinite like which may bee brought out of all Antiquity I haue greately meruailed how Transubstantiation hath crepte so farre into the Church as to haue the same defined in so great a Councell as that of Laterane was doubtlesse it is to bee imputed to some hiperbolicall speeches of certaine Fathers and to that disposition of all sorts of people who like as the m Exod. 32. Iewes in the wildernesse desire some visible God to goe before them whom they might adore as present and inuocate and offer sacrifice vnto him but doubtlesse most of all it is to bee attributed to the pride of the Romane Bishops in whose Sees the mistery of iniquitie hath been euer working more or lesse within some small space after the Apostles times that thereby the Prophecie of two Apostles n 2. Thes 2. et Apocal 17. S. Paul and S. Iohn might take place and Rome with her spirituall whorâ— domes might apostatate from Christ and fornicate with the Kings and Nations of the worlde and that of Christ be fulfilled that when the Sonne of man commeth he should hardly finde faith vpon earth It cannot bee doubted but that there haue bene alwaies some still succeeding the Ancient Fathers such as Bertram Berengarius Scotus Wallafrid Alfrike Archbishop of Yorke in his Epistle to Wolstane who more or lesse haue written against Transubstantiation the bookes of whom as well as of diuers others wee may thinke haue beene suppressed as well as that many others for the supporting of Transubstantiation and of many other Popish Positions haue beene deuised by some Popish Monks of the Roman Church before
the diuine and publique seruice throughout all Churches of the West what else do they intend but that the Pope may reigne throughout all those Churches which more or lesse through his excommunications interdicts promotions presentations and through the imbecility of Princes and the blinde ignorance of Christian people he hath conquered to his tiranny Baptizing them after the name of his See of Rome Romane Catholikes not after the name of Christ Christian Catholikes for Christian is a name now out of vse vnlesse it bee in the reformed Churches of Christ where Christ is truly and only honoured and glorified but howsoeuer the Popes tiranny bee applauded in seruice of vnknowne tongues doubtlesse the u 1. Petr. 5. Roaring Lion laugheth thereat to see by his institution warres to bee proclaimed against Gods Scriptures and all Antiquity God to bee depriued of his Honour which consisteth in the vnderstanding seruice and religion of the heart for he being a spirit x Iohn 4. in spirit and truth hee must bee adored the Christian flocke to bee dispoiled of their spirituall deuotion and comfort which is not possibly to bee had without the conceiuing and vnderstanding of such things by which the spiritual comfort is to be brought and ingendred in their soules They pretend forsooth that the misteries of their Masse will bee had in greater admiration if they be not in a tongue vnderstood by the common people Alas how wisely for I hope their people must vnderstand the mysteries of the Masse and therein be instructed as their Tridentine Catechisme commaundeth and as the Rhemists glory in their preface to the new Testament and if they must bee instructed to vnderstand the Diuine rites and Ceremonies Why may they not bee permitted to haue the seruice in a tongue that they doe vnderstand Their goodly argument that some of the auncient Fathers carried the mysteries of the Church closely in the primitiue daies falleth of it selfe for was not that done in respect of the Infidels and Catechumens but as for the faithfull they all well knew that phrase norunt fideles the faithfull haue knowen and they vnderstood all the mysteries for the most part The primitiue Church practised faithfully that of Christ y Mat. 8. Luc. 12 quod in aure c that which you heare in the eare preach vpon the tops of houses but although you were iustly afraid to haue your Masse mysteries celebrated in known tongues in respect of infinite impertinencies and contradictions that are in it why should you not suffer so much as is read of holy Scriptures in your Liturgies to bee read and song in tongues known to the Church And what may bee thought that Christs Apostles would write their Gospels and Epistles in the Greeke tongue Saint Mathew in his Gospell and Saint Paul in his Epistle to his Countrimen writing in the Hebrew tongue onely excepted but for that the Greeke tongue was most common throughout the East part of the world where Christian Religion was first planted And in the Primitiue Church al * I desire the learned Pontificians to tell me whether the Apoâ—riphall Liturgies of Iames Basil Chrisostom Ambrose yea of S. Peter also which they falsly pretend were not written by them in the most vulgar tongues vsed then in their churches confesse your tiranny O yee Romans and abuse Gods Church no longer Church-seruice was in this part of the World of Europe and that of Asia for most part in the Hebrew Greeke or Latine tongues because the same were more or lesse common where Christianity was first planted as for other countries where the Gospell was preached as first in AEthiopia who is ignorant but that the Churches Liturgie was from the time of the Eunuch vntill this day in the AEthiopian tongue Sclauonians had the like Armenians the like Egiptians the like Grecians the like Latines the like Hebrews the like and what doubt can bee made but that the Indian Conuerts by Saint Thomas had the like And wheresoeuer the Apostles planted any Churches what question can be made but that they did obserue the rule and z 1. Corin. 14. commaundement of the Lord to his Apostles that euery thing should bee done to edification and that glorious prophecie should bee fulfilled euery a Philip. 2. tongue shall confesse to his name yea the very Formes of all Church-seruices doe clearely shew that the People and Clergie were answerablye to conioyne their prayers together and to answere each other as it is deliuered in the b Constitut Apostol Clementis Cirill in Catech. mistagog Iustin Apolog. 2. ad Antoâ—mum liturgiae Iacobi Chrisosto Ambro. Basil saepe constitutions of the Apostles the olde Liturgies and other Auncient Fathers and what else did the comming downe of the Holy Ghost in the formes of so many fiery tongues at Whitsontide else portend and signifie but that euery tongue should confesse the name of our Lorde IESVS and where this more meetely then in their publique assemblies where they were to honour GOD and yeelde to each other all spirituall Comforte and consolation which could not nor cannot bee performed in dumbe and barbarous shewes I cannot heere omit to set downe a point of simplicity of their great Doctor Doctor Harding who answering an obiection made by D. Iewel out of Saint c Basil Hexamer hom 4. Basil affirming that the people together men women and children made a sound in their answers in the Churches in the publike seruice to God like to the sound of a waue striking vpon the Seabanks This profound d Harding answere to Bishop Iewels challenge page 8. Doctor would haue Saint Basil vnderstood onely of the peoples sounding the word Amen wisely insooth Doubtlesse the Doctor was in a dreame or else forgot what Countryman Saint Basil was or of what countrey people that Father speaketh e August in Psal 16. expos 2 Harding supra if he had remembred Greece or euer read any of the Greeke Lyturgies or seene the Greeke publike seruice which vpon the day of Saint Athanasius the Grecians are permitted to celebrate in their owne tongue in Rome he would haue well vnderstood that the Grecian Christians make longer answers and responses in the publike Church seruice then Amen But his answere to an authoritie produced by that learned Bishop out of Saint Austen perhaps is wiser no insooth more fond heare it Quid hoc sit c. what this is saith Saint Austen after we haue prayed to God to make vs cleane from our priuate sinnes we must vnderstand that we ought to sing as with humane reason not with voice as birds doe for Owsels Popiniayes Rauens and Pyes and such like birds oftentimes be taught of men to sound they know not what thus Saint Austen Now it is manifest that these words are to be taken of vnderstanding what is sung but what answereth Doctor Harding to them marry thus These words are to be taken of the vnderstanding of the sense saith
indeede some doubtfull speeches in Caluines Institutions but if it would please them but to interpret fauourably his speeches in like for as they interpret the speeches of many later Dinines yea and sentences of the very scripture it selfe which in some places seemeth more directlie to make God the Author of sinne then euer Caluine did their calumniating spirit would bee satisfied and know that hee teacheth nothing else then what their own Christian Philosophers do teach therein of Gods immediate and positiue concurring to the entitie and nature of euery sinne and to the entitie and nature of euerie morall or naturall occasion of sinne and if hee should say that God as a vniuersall Cause doth not onely immediately concurre and intrinsecally coworke with morall second Causes in their morall euill actions as you all teach or must teach vnlesse you bee Heretikes but also that God as the Prime vniuersall and supreame independent Cause of all things doth in a kind of priority of nature also preuent and moue such morall second causes in their free morall actions beeing either of vice or of vertue tell mee is there none of your Pontifician Doctours Friars or Monks who teach the same if not farre worse who can be ignorant of this who hath vnderstood of the great * I my selfe when I was some yeere ago in Doway saw this doctrine that God doth moue with a priority of nature of causality and effectually all morall agents in all their actions printed in certaine Theses which were to be defended publikely vnder the moderation of one D. Estius who obstinately as I was there informed defended the same position controuersie betwixt the Ignatians at Doway and some other Professours of that Vniuersity the noise of which scandalous controuersie soundeth euen vp to Rome it selfe there to be determined c. The English Liturgy is most egregiously calumniated to be vaine irreligious a most slanderous imputation for the forme thereof is conformable to all antiquity is very religious and if some priuate disorderly persons sometimes minister not the Sacrament according to the forme there prescribed what of that But I haue often wondered why the speciall absurdities and abuses if there be so many in the Booke of English Common Praier as they pretend haue not been by any of the aduersaries in some special sort largely discouered and confuted considering how often and in how speciall sort the many turpitudes abuses cōtradictions fooleries of their Roman Masses haue been learnedly deciphered Commonly and daily is the Church of England calumniated for giuing vnto the Prince the Title of Supreame head or gouernor of the Church of England which yet is giuen in no other sense then to shew that very power and Supreame Iurisdiction which all Ancient Christian Emperours and Kings in the q 1. Paralipom 28. 2. Paralip cap. 17. 19. Reg. 4. cap. 18. 3. Reg. 2. old Testament and since haue euer more or lesse had in their Kingdomes to wit that for the publike setling establishing execution and administration of all manner of iustice whether in matters of Religion or other Temporall causes the Prince hath Supreame authority and that without his command or permission no man may so much as beare or wagge any rodde of any publike Iustice or gouernment But touching the ministration of Sacraments giuing of Orders giuing the power of the Keies and in or touching defining of faith it is a meere foppery to say the Prince challengeth any such matter in this Kingdome or that any such is giuen him But in al such respects he doth most religiously acknowledge himselfe to be one of the sacred sheepe of Christs sacred flocke vnder Christ his ministeriall Shepheards of the English Churche Remember I pray you how r Parsons his Catholike letter and answer to our Kings Apology Parsons admitteth that the Kings supreamacy as his most excellent and pious Maiesty most religiously and excellently explaneth the same in his Apology for the Oath of Allegeance is allowable and such as may be receiued The truth is you care not so much for what the Prince hath as for that the Pope is excluded from his gainful Supremacy ouer this Kingdom who was accustomed with his Annats Reseruations Vnions Comendaes Expectatiue graces Prouisions Presentations Nominatiōs and with infinite such like ſ 1 ad Tim. 6. nouelties of names and prophanations to corrupt all Church discipline and Religion of this Kingdome as the t Lincoln Epise apud Matth. Paris in Henrico 3. famous and holy Robert Bishop of Lincolne long agoe obiected to your holy Pope Innocent the 4. And heere to note by the way your vanities you thinke it to be eternall blemish to the Church of England for that King Henrie for loue of Queene Anne Bolleyne as you say and to be diuorced from Queene Katharine did exclude the Popes authority out of England meerely vpon fancy and passion But alas your deuise is vaine for it was first giuen vnto him by the learned Vniuersity of Oxford then Pontifician vpon this occasion which I desire you to marke There was earnest suite made by some certaine Pontificians to the Kings Maiesty to condemne Martin Luthers opinions as being the very same in many points with those of Iohn Wicleff who had beene long before often condemned in that famous Vniuersity of Oxford and by many of his former predecessors whereupon the King being desirous to see a copy of Wicleffs Articles one was brought vnto him the which hee seriously perusing found one of them to be thus to wit that the Bishop of Rome had no power nor iurisdiction by right ouer the Church of England Which when the King saw hauing at that time the weighty controuersie about his diuorce with the Bishop of Rome he seemed to like thereof but willing to doe nothing rashlie or against Faith u This standeth recorded in Oxford as M. Thomas James hath affirmed vnto me very lately hee presently dispatched the same Article to the Vniuersity of Oxford to haue it by the learned anew examined and their iudgements freely to bee giuen vpon it the which was accordingly done and the Article approued whereupon that Prince resolued by Consent and Authority of Parliament to exclude the vsurped power of the Bishop of Rome ouer the Church of England which vnder his most tyrannicall oppressions had a long time groned but by this meanes came to be deliuered from the Egyptian seruitude as the holy Bishop of Lincolne long agoe Prophesied it would And if King Henry the 8. vpon your supposed motiues did impugne the Papacy yet I pray you what greater disgrace is it to the Church of England that King Henry should exclude the Popes supremacy then it is to the Church of Rome that he should establish the Statute of sixe Articles for your Masse auricular confession c and what disgrace to your doctrine of adoration of Images because the vsurping and auaricious Empresse x Baron in
for Traditions of which Traditions when it is also shewed out of the Fathers that they must also be tried by holy Scriptures will they heerein receiue the Fathers euen as before renounce all and runne to the present voice of their Church which Church is with them the Pope alone or Pope and his Cardinals Againe when all the Fathers that euer commented vpon the 14. of the first to the Corinthians with the authorities of many others bee produced to shew that the publike Church Liturgy ought to be in such a tongue as may be vnderstood by the assembly and for their edification will they heere accept of the Fathers Good God they fleet vp and downe like men in mases to finde some probable reasons for their barbarous seruices Againe when innumerable authorities of ancient Fathers are clearely produced for iustification by onely faith e Ad Gal. 5. which worketh by charity and against their Laterane Transubstantiation will they admit the Fathers Good God their subterfugies are innumerable either they will skippe ouer them and runne onely to the text of Scripture This is my body 〈◊〉 else they will expound all their sayings that 〈◊〉 still remaineth the natures of the creatures are not changed Christs flesh which was crucified is not in the Sacrament Christs flesh is present as in a Mystery as in a Sacrament as in a figure c. with infinite such like most expresse sentences They will I say so figuratiuely expound them all to shew that as they detest any figuratiue exposisition of the words of Scripture in this Sacrament so they themselues delight in nothing more then in figuratiue expounding most plaine sentences of the Fathers discoursing of this mysterie Againe when authorities of all the ancient Fathers that euer had occasion to entreat of the obedience of Subiects towards their naturall Princes and lawfull Soueraignes bee produced to shew that Christians ought to obey them g Ad Rom. 13. euen for conscience sake although they be persecutors of the Christian Religion and that they neuer vnderstood of the Imperiall Papall power ouer Kings and kingdomes which the Romane Bishoppes now assume to themselues will they heere strike saile and doe homage to the Fathers No God wot they flie out of the field and for the most part either they passe ouer the question with silence or else if they bee English and Ignatians or Ignatianed they fall to libelling and with namelesle Pamphlets labour continually to traduce Magistrates Gouernment Maiesty onely striuing by such a nouell Gospell to the Apologies of which they are ashamed to put their names to set vp the maiesty of the Romane Papall monarchy after destroying of the Romane Empire to ruinate such Kingdomes as were according to the predictions of holy Prophets to rise out of the Romane Empire vntill the times of malice bee 〈…〉 I iustly touch them heere for writing of 〈…〉 in defence of this Gospell to which bookes they are ashamed or else afraide to put their names wherein they shew themselues to bee right Parsonians and Ignatians or else deepely ignatianed Those infamous libels of stinking and prophane Pruritanus and the most blasphemous masked Polonian Exetasis against the maiesties glories and gouernments of these Kingdomes and expressely the most disloiall quipping in the Polonian Exetasis of Englands title P. W. The Corrector W. Pater Gib to France Who composed them Ignatians who diuulged them Ignatians and Ignatianed The vnsauory Pruritanus worthy to bee retorted into the Popes bosome but that the Maiesty of Gods Scripture may not bee abused who caused them to bee reprinted againe after that most of them were taken at the Venetian Embassadors Ignatians Who brought new store of them againe ouer into England Ignatians Who were so well pursed as to giue eight shillings apcece yea an angell for such a prophane Pamphlet comprised in a sheet or two of paper The Ignatianed and Brethren of the societie Who composed the late idle Pamphlet of the Puritan and Protestant Sister communing against the Oth of Allegiance A simple and silly Ignatian creature God wot Who was the Authour of the late bragging recapitulation in the title of which the namelesse Composer who as it is reputed resting in S. Iohns Mount should haue put P. W. to the end of the Pamphlet rather then H. I. promiseth a recapitulation together with a declaration but faileth in the latter for he declareth nothing only he recapitulateth a certaine learned booke as it is thought of Leonard Lessius the demonstrating Diuine which booke as yet appeareth not Some say the cause is that the Sorbone Doctours of Paris hearing of it haue written to Rome against the publishing of it to the Popes Holinesse for that say they France is not in a fit temper for such doctrines Others say the French Ignatians haue written vnto their Generall Aquauiua to haue the worke stopped because in this time when their credits are so shaken euery where for like pernicious doctrine it would greatly * That doctrine must not be allowed in France which poore English Recusants must maintaine with all vtter extremity manifest perdition of their soules hurt their cause This is done to saue the Ignatians skinnes whole and yet the poore English Recusants termed both in Italy and France the Popes Asses must beare the brunt of the Popes quarrell though it be to their vtter ruines I rather thinke the booke is kept in out of diffidence of their cause and that the Louanian societie of Ignatians will not permit their Diuine to enter into such an vnsound quarrell leauing it as they say for the English to defend and vndertake Alasse the good English like Asses must vndertake all and vndergoe all yet there was neuer people vpon earth who haue had worse successe with traiterous doctrines and conspiracies then they Againe who was the composer of the late Libel against me the which I neuer read to make my selfe merry therewith But I heartily also reioiced that I was found worthy to suffer contumely and disgracefull slanders for truths sake and for my Countries and Princes sake Some silly Saint-Omeristian boy for his Fathers the Ignatians who as it is reported made themselues oftentimes merie with the same at their recreations after their full meales whom I here leaue to the making of Libels stil if they hold that a fit course to support their desperate cause only giue me leaue Curteous Reader here with two or three particulars to shew how the young Ignatians like Crabs learne of the old like as to write namelesse bookes for their gospell so also to blaspheme maiesty and soueraigntie and to commend and engender disloyall spirits and to discommend and checke the naturall and loyall Some yeere agoe and as much as since Iuly last my selfe with diuers other Priests arriuing at S. Omers we heard there a certaine Ignatian preach vpon that j Matt. 7. text Beware of false Prophets c. In which his Sermon before the
obaritably iustly being gone from them either it will be thought that they were calumniated to haue beene vicious when they were with them or else that it was their corrupt religion and the spirit thereof which then led them to wickednesse It is credibly reported that Robert Parsons being desirous to haue had Iohn Gerrards life written amongst many things to haue beene put in the same one speciall matter should haue beene that hee had conuerted to the Romane profession some of the damned crew as they once called themselues to wit the two Powder-wrights and Catesby who was another of the damned crew as is reported and who was conuerted as they speake by Gerrard and perhaps some others of them by which it is cleare that Robert Parsons thought it no staine to the Romane religion to haue most * I could nominate diuers Stâ—uÌ„pets turned to them but not conuerted some are liuing some are dead Newgate is well acquainted with such persons and do not such hauÌ„t thither sometimes yea and confesse and yet professe still wicked men turned vnto it and I hope it is no staine to the Professors of Ignatius society that their Protoparent Ignatius had so little feeling of God or so little sense of a religious life before his wonders which as the thunderclaps made Luther a monke they say so they made Ignatius the Parent Father of so many renowned Ignatians p Bolsec in vita caluin Hierome Bolsecke a professed enemy to Caluin writeth most calumniously against him that being a Papist he was both accused and conuicted for Sodomy and marked therefore vpon his shoulders the records whereof saith that lying Priest remained at Noioune whereas yet no credible person could euer see them the which if it had beene true why tell mee some Bolsekian was hee suffered to preach vp and downe afterwards in diuers Parish Churches of the Pontificians And were those of Geneua so prodigall of their soules and rechlesse of their honours to commit themselues to such a man so publikely defamed and why did not Bolseke discouer this imputation before he fell out with Caluin was driuen to Lions where to purchase credite with the Archbishop he deuised such lies against Caluin as hee thought good I doubt not but this against Caluin is alike true with that which is written against Martin Luther by q Cocleus in vita Lutheri Cocleus vpon a certaine time forsooth saith Cocleus when the gospel of the dumb Diuell was reade Luther being then by sodainly he fell downe crying out I am not dumbe I am not dumbe by the same shewing himselfe to bee possest with a dumb Diuell a likely tale surely that notwithstanding this the Augustine Friers who were not ignorant what the Canons of the Church had prouided in such a case should with the authority of the Bishop to whom their Monastery was subiect promote him to the degree of Priesthood and afterwards honour him with the great dignity to bee a Doctor and professor of Diuinity amongst them Surely eyther Cocleus is an impudent lyer or else those Augustine Fryers were impudent fellowes to promote their dumbe Diuell to such honourable and diuine dignities as Priesthoode and Doctorshippe are Away with these fables and the like which Cocleus and Bolsek haue deuised touching the ends deathes of Luther and Caluin the which were both religious and pious as diuers worthy persons who were present at their ends haue testified but obserue these mens humors one Cocleus or one Bolsek professed r Platina Mantuan Caranza Crantius Sabel Nauel Marian Martin Polon and almost all other historians from him till Onuphrius Benno Cardin. in vita Grego 7. enemies must be beleeued against Caluin or Luther a whole centurie of Authors Pontificians describing a papisse Ioan her most hateful end must not be beleeued one Cocleus against Luther must bee beleeued and yet a Cardinal and a learned man of the Colledge of Cardinals with diuers other must not be beleeued against Gregory the 7. deploring and declaring his wicked life nor Sigibert relating his miserable end I might here adde somewhat touching their spirites in giuing credite to their lying Legends but of that perhaps more fully hereafter and truly I hope that considering their Popes haue so often pared their breuiaries though leauing yet many corruptions both in their feasts of Dedications and in their office of Katherine virgine and Martyr and elsewhere that before it be long they will cracke Surius his credite also for his many fables as they haue already more or lesse broken the credit of Iacobus a Voragine Archbishop of Genoa in his golden Legend of Vincentius Belluacensis and Antonine of Florence whom they cal Saint Anthonine but I will here onely with the Readers patience relate one of their miraculous fables Iacob a Worag which t I Legend aurea Anton. hist part 2. â—it 13. cap. 6. Vincent Specul lib. 23. cap. 140. these three mentioned do relate When Charles surnamed the Bald came to S. Egidius his Monastery say they he being perplexed with a most grieuous sin which he was ashamed to confesse he signified the same his griefe to Egidius desiring him to pray for remission that of whereupon he praide and that so heartily that a cortaine Schedule by the hand of an Angell was giuen to Egidius in which it was written that pardon was granted to Charles and withall it was added in the same Singraphe that whosoeuer should afterwards call vpon Egidius for remission of any sinnes by him committed hee should if hee did leaue to continue and commit the same not doubt to haue remission there of by the merites and intercessions of Saint Egidius How great was Diana of the Ephesians but farre greater is Egidius of the Romans Fie vpon such horrible blasphemies against the bloud of Christ and to the great dishonor of that name in which u Act. 4. onely wee purchase saluation this vile fable reported by three such witnesses whereof two were Archbishops and one of them a Romane Saint the other a Bishoppe was sometimes vsed to be read and sung in old Breuiaries but now it is scraped out by Cardinall Quignone but yet notwithstanding there is as bad stuffe in this kind left behind for the dishonour of Christ and of his Apostles x ad Corinth 4. who desired to bee esteemed no other then as the Ministers of God and the dispensers of his misteries for they haue made them Coredeemers Coaduocates with Christ Heare courteous Reader what they sing to them and then doe thou iudge First in latine thus y Breuiâ—ria Roman coâ—muâ— Apostole Qui coelum verbo clanditis Serasque eins soluit is Nos apeccat is omnibus Soluite Iussu que sumus Quorum praecepto subditur Salus languor omnium Sanate aegres moribus Nos reddentes virtutibus Thus Englished by Verstegane Yee which by wordes the heauens close And loose thereof the lockes againe Vouchsafe
himselfe was left alone in Israel and that all but hee with Achab and Iezabel the Idolatrous Princes worshipped Baal though euen then and in Israel also not onely in Iuda as the Papists will haue it God had g Ibidem 7000. who had neuer bowed to Baal what would they haue then done would they haue publikely followed the face of that Church and that visible Gouernment and not rather haue beene in society and communion with the inuisible company Or rather I aske would they at that very time haue followed the visible multitude in Iury and Hierasalem which at h Reg 3. cap. 22. 3. Reg. cap. 9. that season did sacrifice and burne incense in the high places by whose Idolatries it cannot be denied but that the whole Church of Iurie was contaminated and polluted at lest with the communion of that Idolatrous multitude although the Priests of Hierusalem withall did offer Sacrifice to the true God of Israel Againe what would these men haue done in the time of Achaz and Manasses in the daies of both which most sacrilegious Kings the Priests with the whole publike visible Church i 4 Reg. 16. 4. Reg. 21. worshipped strange gods would they then haue ioined with the visible Church and haue obeied the Idolatrous high Priest of that time and I hope they will not saie that the Law of k Deuteron 17. Deuteronomy decreeing that who should not obey the high Priests sentence for the time should die therefore did not excuse the whole Church of Hierusalem in obeying Vrias the high Reg. 16. Priest who according as King Achaz of Iuda had commanded him had erected an impious Altar according to that of Samaria setting aside that which God himselfe had appointed vntill the King should determine thereof AgaIne what would these haue done in the time of Annas and Caiphas the high Priests whose precepts and commandements neither Christ nor his Apostles would obey although they sate vpon the chaire of Moses yea and although Christ had before taught the Iewes that they m Math. 18. should doe what the Phariseis and Scribes sitting vpon the Chaire of Moses should teach and command them to doe Belike these men if they had beene in those times regarding the n Deuter. d7 Law of Moses which decreed that whosoeuer disobeied the sentence of the high Priest should die would haue associated themselues with Annas and Caiphas against Christ and his Apostles rather then with the poore contemptible company of Christ disciples which was so small and so inuisible at the time of Christs passion that some of the Aduersaries would seeme to haue it to haue remained and consisted onely in the most blessed Virgin Mary though this most falsely For doubtlesse there were diuers then secretly dispersed in the land of Iewry who beleeued in Christ and had heard nothing of the scandall of the crosse And although o Math. 26. Mar. 14. Luc. 22. Peter with mouth denied and abiured Christ yet I cannot thinke but that faith in his heart was still firme and also that some other of the Apostles and good deuoute women did still in their hearts constantly beleeue in him and were parts of his hidden Church there But the Aduersary will obiect that visible Succession and the Authority of the High Priests in the Church of the old Testament was not a sufficient warrant for such as should follow them commanding any thing against Gods Law Againe that their succession was not to continue but for a time and in the end to bee abolished and quite remooued Good God as though the Law of Deuteronomy were not an euerlasting Law and most expresse for the high Priests authority so expresse that your high Priest now and his p Bellar. lib. 4. de Ron. Pont. â—rp 16. Baron in Annal. Caâ—etan Tollet Stapleton Allen ally Cardinals in his behalfe doe chalenge greatest prerogatiue of power and iurisdiction from the same Good God as though visible succession had not beene promised to be in that place of which q â—sal 131. God said it was his resting place for euer of which Dauid speaking vnto God said thus Arise O God into thy rest thou and the Arke of thy sanctification Of which place King r 3 R g 9. Salomon in his dedication of the Temple spoke such magnificent promises As though Å¿ Ierem. 33 Psal 8. God had not promised visible succession in the 33. of Ieremy in the linage of Leui for euer Protesting that his promise and pact should faile with the day and night before it should faile with the Church of Ierusalem with many yea infinite such like promises in the holy Scriptures and yet notwithstanding the same we see that the succession of that Church is vtterly extirpated How much rather may the Church of Rome haue her succession either extirpated abolished or corrupted the which can shew no speciall promise for her selfe and for her euerlasting establishment there are indeed most firme promises for the Catholike Church of Christ but for the Romane particular Church there are no promses at all if there be any let them be produced And if the Aduersary reply and say the Romane Church was once a Pure Church and a Virgin therefore shee must bee so taken still vnlesse you can precisely shew the time when and by whom corruptions were introduced into that Church Vpon this reply they triumph they insult but it is God wot very vaine for if Cockle and Darnell was to bee sowed by the â— Math. 13. enemy when the Pastors of the Church were a sleepe not sleeping a naturall sleepe but a sleepe of ease security prosperity pleasure ignorance What maruell that the precise time when such cockle and darnell was sowed cannot bee deliuered for tell mee O thou wirty aduersary who should haue specified the time the Pastors they were a sleepe yea and by them sleeping the Diuel sowed cockle and darnell of heresie of idolatry of impurity and therefore a sleeping and a dreaming disputer may I call thee who wouldest bring out sleeping witnesses but yet to satisfie your triumphing reply although the precise times places and persons cannot bee expressed when your heresies first begaÌ„ to take root first to bud or to spring forth yet wee can specifie the very indiuiduall personall singular and speciall persons times and places where when your opinions were first receiued as Articles of Faith and beleefe And what is it not an euident demonstration to shewe any thing to bee nouell and new if it can bee demonstrated when the same was not receiued although the speciall time and maner of the beginning of it cannot euidently bee shewed and demonstrated but onely probably conceiued by some probable coniectures And although the Romane Church doe boast of a visible and a conspicuous company professing Christ although most corruptly continuing from Christs time yet that is not inough vnlesse they can also shew succession in doctrine For a man
to be saued not as with a wretchlesse presumption beleeuing r Iacob 2. this out of a dead faith but withall that by his holy assistance I was necessarily to liue and perseuere in his holy loue and feare and in the Å¿ Math. 7 obseruation of all his most holy commandements so farre as humane infirmity or ignorance would permit mee Thus beeing touched pardon mee Christian Reader for this disclosing the secrets of my soule I did often prostrate my soule and my heart beseeching that t Ad Titum 3. humanitie and benignitie of Iesus my onely Aduocate that hee would not for my u Psal 78. former sinnes and ignorances of my youth abandon me but that he would Psal 24. vouchsafe to x Psal 5 confirme mee with his principall spirit and to remooue from my soule all shadowes and deceits of Satan and to bring mee to his iotes for in him onlie with him onely and for him onely I desired to liue or die yea so resolued therein that whatsoeuer should betide mee either in this life or the next yet I esteemed it all happinesse that his name should be glorified in me either by iustice or mercy As my Soule was thus communing with herselfe and my Sauiour iointlie did present themselues to my memory many my former thoughts against the Romane humaine traditions and doctrines especially the pernicious Breefes of Paul the fift against the Oath of allegiance yea and euen thâ—n by happie occasion chanced into my hands a Remes â— estament where happily I light vpon y Annotat. in 22 Luc vpon those words Simon Simon and Annâ—tat vpon the first of the Acts and vpon the 1. 10 the Corinth 14. some of their corruptions and abuses yea and one pernicious errour or rather heresie the which as I had often obserued before but had passed it ouer in respect of my blind obedience to their doctrines so then I reconsidered more seriouslie and withall proposed it to some in this place who are worthily esteemed learned but they gaue mee little satisfaction because as the corruptions were wilfull and inexcusable so the errour was pernicious and indefensible But aboue all other two considerations then did offer themselues to my serious and pensiue vnderstanding first how not onlie the Bishop of Roâ—e himselfe but also all his Canonists some verie few onely excepted all those of the societie of Ignatius and all other the greatest firmaments of the present Roman religion doe obstinately maintaine that the Popes iudgement alone teaching the whole â—hurch was to bee beleeued beleeued I say as the infalible Oracle of God which to my vnderstanding and faith was so cleare an heresie and blasphemy against God contrarie to all Scriptures all ancient Councels Fathers yea all Ancients some few Popes only excepted whose testimonies are either counterfeited or else giuing testimony for themselues their testimonies are not true and worth-receiuing that I fully resolued not to giue an obedient and obsequious eare to the present Romane Church therein because shee did so perniciously erre in the verie rule of faith it selfe For if the square and rule bee crooked or vneuen how can any thing that is to bee leuelled therewith bee right and streight the blinde leading the blind both fall into the ditch z Luc. 6. saith Christ Secondlie I obserued by what preposterous meanes contrary to all Antiquity and Christs most expresse institution in a Mat. 22. Mar. 12. S. Matthew the Popes doe now challeng and assume power to depose Princes dispose of Kingdoms dissolue fidelity though with oath confirmed not onlie in case of heresie in the Prince by him so termed although this his mysticall power was at first onely pretended by the learnedst Ignatians against notorious Heretikes and manifest Apostates but in case also of any enormous delict or insufficiencie in any Princes whatsoeuer yea and to speake plaine English in what case soeuer it shall please his holinesse iudicially to proceed For who of the Pontificians dare b See pag. 43. following retract his sentence who euer resisted him and had peace or was not thundred against with excommunication deposition or depriuation which when I seriouslie pondered as in the sight of God I could not but thinke that it was soueraigntie not religion increase of possession not saluation of soules which the later Popes aimed at as also I shall most clearely deliuer in my motiues following Further I obserued that for the fortifying of this mysticall power of the Image of the Romane Empire they endeauoured to make heereof a newe article of Faith for indirect furthering whereof most impudently without all forehead c Vpon the feast of the inuention of the Crosse P. W. in a publike assembly at a publike panegericall oration made for the Martyrs honour at Loâ—aine prayed thus vnto him S. Henrice intercede pro noâ—is Holy Henry pray for vs I doe not heare that hee made R. Houldcorne a Saint which may wel be admired diuers of the Ignatians doe labour tooth and naiâ—e to make the late Arch-traitour Garnet a martyr a fit martyr indeede with his Consorts for this their new article of faith and by a pseudoprodigious and mendacious straw the imaginary face of which was first obserued and found by a notorious dicing and carding priest c to make the Authour of all goodnesse as a witnesse of the innocencie and integrity of that man who with other his Complices was not onely acquainted but also as the publike records of this Realme published accordingly to his triall made in the face of the whole Kingdome doe witnesse was a Concealer an Abettour and principall Furtherer of the same I must needs confesse Christian Reader that these two considerations did produce in my soule a kind of horrour and dread to bee partaker of that Church which was to bee supported by so weake and fallible a rule of faith as the Popes variable iudgement is and to bee ampliated and enlarged by such meanes as none but the verie smoakie d Apocal. 9. Locusts arising from out of the bottomlesse pit would offer to attempt Thus my soule wauering and being tossed I with all humility knocked often at the gates of his mercie who e Math. 7. promiseth to open to all such as confidentlie knocke thereat I entred into a more serious search of these matters I read with great diligence I conferred also with such as are reputed learned and Chiesetaines in this place so long as I saw * One of these M. G. B. Archp. being very lately dead is falsely by some reported to haue changed his opinion for the Oath of Allegiance them willing to giue me any satisfaction but when I clearelie obserued that their answers to the sacred Scriptures and ancient Authorities produced by mee were meere tergiuersations and that they resolutely rested vpon the authority of the present Roman Church and her practise disesteeming whatsoeuer was clearely brought against her against whose
authoritie command and Breefes notwithstanding some of them doe practise I could not but resolue to leaue off conference with them remembring that of the f Isai 6. Act. 28. Prophet Esay vnto the Iewes and vsed also by the Apostle S. Paul in like case Incrassatum est cor populihuius c. The heart of this people is become grosse and with their eares they haue heard heauily and they haue closed their eies lest perchance they should see with their eies and heare with their eares and vnderstand with their hearts and bee conuerted and I heale them This their estate as I did and do from the very bottome of my heart lament so it did greatly increase my doubts mustring themselues to my Conscience against the nouell traditions and vncatholike doctrines of the Church of Rome whereof Christian Reader with thy patience and good acceptance I will communicate part to thy courteous view not because I esteeme my selfe so learned as though I were able to produce any new learning neuer thought on before for in very deed I doe ranke my selfe amongst the meanest of Gods seruants and Priests nor because I doe seeke in matters of Religion to bee applauded by the worlds iudgement or to please humaine censures but alonely that thou maist consider vpon how waightie inducements I haue relinquished the intollerable and pernicious burthen of humaine traditions reared vp against Gods institution that if thou bee wauering from the Firmament of Truth of Gods word and holy ancient Church thou maist with mee bee staied if thou art alreadie seduâ—ed as I haue been thou maist be reclaimed to the sweet yoke of Iesus Christ My heart bleeds to thinke how many in this Kingdome and some of them my speciall acquaintance vertuously and zealously disposed are caried away with most dangerous errors obtruded vnto them only vpon the Roman Bishops prerogatiue of not erring and yet heauen and earth proclaimes that Popes may erre and be Heretikes God of his infinite mercy vouchsafe to open their eies that they may receiue the charity of Truth that they may see that defection and apostasie accomplished in them and their defendants which the g 2 ad Thess 2 vessell of election so long agoe forâ—told and whereof the Prophet and h Apoc. 17. Apostle in his Reuelation so clearelie discourseth shewing that Kings and Nations should be drunke and be bewitched with the Cup of Romes Fornications Fornications hee saith thereby most clearely demonstrating that some Romane Church or Congregation for most cleare it is and best Pontificians deny it not that of Rome hee prophecieth earst a Spouse but after a Strmpet in respect of her spirituall aduoutries first pure but after most impure first Christian but after Antichristian for her doctrines and practises against the most pure doctrine and humble conuersation of Christ first with a cup of Christian simplicity in her hands deuoid of humane dregs but after with a i Ibidem cup full of abominations and corruptions with which shee should delude all Nations and Kingdomes of the earth making merchandize negotiating with the souls of men the which if it should not be already fulfilled in the Roman Church it must bee heereafter at least if the Prophet truly haue forespoken The later of which especiallie touching the merchandizing of soules in auarice how clearlie it is already compleated in the Roman Church diuers earnest professors agreeing in all points of faith with the Romane Church in their times will plainely b In ementitam Constantini donationem testifie a Saepissime as Baptista Mantuanus c In Henr. 3. Valla Robertus Lincolriensis in c Matthew of Paris d In Epist 1. ad Titum Claudius Espencaeus S. e â—ab Cons ad Eugenium Bernard f Constitut Imperial pag. 39 Frederike the Emperour in his Epistle to all Prelates g Baronius 992. Arnulphus in a Synod at Rhemes in Baronius and read Baronius also in the yeere 912. where you shall find him affirming how at the lust of whores diuers Popes most wicked luxurious and auaricious were thrust into Peters chaire and how that custome lasted not for a short while only * Claudius Espencaeus as hee is now set forth is vvholly corrupted you must read his first Edition All these with infinite others do demonstrate the corruptions of the Roman Church would God effectually for the conuersion of seduced soules Wherein I can conceiue no great hope first of all such popish seruants as reape profitte or liuing by that profession nor of such children as are vnder the command of some obstinate recusants nor of any such bankrupts and malecontents as expect alterations and long for troubled waters to fish in nor of such scrupulous good soules as will not dare to peruse or read any part of holy Scripture though of the Rhemists Testament it selfe falsified with their Annotations lest they should proue Heretikes as some of them haue told me or else remaine perplexed in their Consciences nor of some of their Priests who are resolued for the maintenance of their credit conseruing of their meanes and some such other respects with their fauoritesses I meane such like fauours as will mooue men to trauell vp to Rome to procure dispensations for mariages and yet in their absences and long pilgrimages such painfull pilgrimes notwithstanding stripped of their fauouritesses by some of their own brotherhood which haue come betwixt them and home are ready without examination of Scriptures or Fathers to receiue whatsoeuer the Roman Church shal obtrude vnto them Neither may I conceiue hope of any such yonger persons who expect preferment by h One of the most speciall practises of the Pontificians in England to enlarge their religion is to procure matches in mariages doe thou make the inferences Christian Reader There is a mysterie in it if the natures of young spirits be considered who commonly at such seasons are rather full of the heate of carnall loue then of that fire which Christ came to send into this world Luk. 12. matching into some stocke and family the which as it abhorreth the reading of the Scriptures so also is inueterated in Papistrie My chiefest hope may be of those who as they are iudicious so embrace that faith meerely out of conscience and are nothing dependant of others who either through the peremptory auaricious factious and vnchast liues of their Priests or generally for the hatefull opposings and vncharitablenesse amongst them all by which they demonstrate themselues to be no disciples of Christ whose proper badge and stemme is i Ioh. 13. dilection and loue of each other or else through the vaine multiplicity of deuised fables and miracles out of their old Legends and withall through the inexcusable ignorance of their Priests in Gods sacred Scriptures which I dare boldly affirme is so great that there are scarse a hundred amongst diuers hundreths of them in this Kingdome who can tell either how many