draue Gregory the 7. out of his seate and appointed another in his place Henry the 5. his sonne tooke Paschalis prisoner and made him sweare to certeine articles he broke them afterward I confesse but that is rather an argument of the Popes perfidiousnesse then a proofe against the Emperours authoritie neither did the Emperors succeeding for many yeares cease to defend their right against the Popes encrochments and vsurpation vntill such time as the Popes by force of armes and rebellion of subiects had preuailed against them and when they could not by force resist yet did they often publish their complaints as appeareth by the message of Maximilian the first to the Pope by certeine memorials of Charles the fift concerning wrongs offered by the Pope by the greenances collected by the princes of Germany presented to Adrian the 6. by the apologies of the Bohemians English French and other nations Philip the French king writing to Boniface the 8. vsed these wordes Sciat tua maxima fatuitas nos in temporalibus nulli subesse I do thy great foolery saith he writing to him to wit that for temporall matters we are subiect to none the same king did also handle the Popes nuncioes according to their deseruing Henry the 2. as Matthew Paris testifieth forbad the paiment of Peter pence and such as appealed to the court of Rome he coÌ„mitted to prison appellantes ad curiam Rom. mandauit custodiae afterward writing to the bishop of Colein he threatueth to impugne the Pope and to thrust out of his kingdom all his fauourers Papam omnes suos saith he manifestè impugnabimus quicunque in terra mea inuentus fuerit qui Papae posthac adhaerere voluerit expelletur è regno happie had he beene if he had alwaies persisted in this purpose the kings of England afterward by their lawes against prouisions restrained the Popes authoritie and in the end that famous and worthy Prince King Henrie the eight did vtterly exclude the Pope and his Agents from all iurisdiction within his kingdome Furthermore albeit some princes were so sencelesse that they felt not the wrongs offered them by the Pope yet did such as loued the honour of their country neuer cease to complaine thereof Alan Chartier sheweth that Priests in the eies of the people were become most vile and that the hearts of men were alienated from the Popes obedience corda hominum ab obedientia scilicet Papae alienata Iulian the cardinall writing to Eugenius the fourth sheweth it was to be feared lest the laitie should fall vpon the clergy ne irruerent in ecclesiasticos laici The Germans in the end of their grieuances say that they neither would suffer nor could indure the wrongs offered them by the Pope Dixerunt Germani Principes saith he that reported their grieuances se onera Papae nec perferre velle nec tolerare posse Nicholas de Clemangis sheweth that both Princes and others murmured against the Popes exactions Charles the French king inueying against Benet the 13. signifieth that God would displace the Popes out of their seates for oppressing and spoiling Christs sheepe facti sunt greges mei in rapinam c. propterea cessare eos faciam vt non pascant vlterius gregem meum these words Charles applied against the Pope the English being excommunicated in king Iohns time called the Popes agents marcidos ribaldos that is rotten rascals and signified that they would not indure their tyranny Petrus de Ferrarijs in form resp rei conuenti bewaileth the miserie of Christian princes that indured so many wrongs at the Popes hands and made themselues his slaues and yet prouided no remedy for it heu miseri imperatores principes seculares saith he qui haec alia sustinetis vos seruos Pontificum facitis mundum per eos infinitie modis vsurpari videtis nec de remedio cogitatis Christian Princes and Kings therefore haue alwaies abhorred the Popes tyranny refused his religion and the more christian they haue shewed themselues the more resistaÌ„ce they haue made both against his corruptions in doctrine and his vsurpations and abuses in gouernment Vlrichus Vttenus in his preface to Laurentius Vallaes treatise against the counterfet donation of Constantine doth thus exclaime against the Popes as enemies and spoilers of all Christians annon fuerunt Christianorum hostes illi pontifices qui omnium ad se opes attraxerunt onmibus liberis seruitutem moliti sunt qui imper to reges peâ— unia ciâ—es deâ—l aliabant were not the Popes enemies of Christians which drew vnto themselues the wealth of all and endeuoured to oppresse all free men which spoiled kings of their gouernement and the subiects of their monie CHAP. XIIII That the auncient Britans and English were not first conuerted to Popish religion LEt that abide in you saith S. Iohn 1. epist 2. which you haue heard from the beginning so likewise we say let vs abide in that faith and let that faith abide in vs that was first preached by the Apostles schollers and successors in this Iland and let vs not be caried away by the poleshorne crew of the Pope to beleeue popish nouelties and fables that the auncient Christians of this land whether Britans English or Scots were not conuerted to popish religion that is now predominant in the kingdome of antichrist we haue three most euident demonstrations to assure vs. Frst those doctrines and grounds of Popery which before I haue mentioned will neuer be proued to haue beene taught by the first planters of Christian religion in this land and very absurd it were to suppose them to haue beene the authors of those heresies impieties and blasphemies which are so rife in Popery If S. Peter or S. Paul or any of their schollers did plant religion heere we must not thinke that they taught one thing and wrote another or that the schollers preached otherwise then they had learned from their masters If Ioseph of Arimathaea did first conuert the Britans and Fugatius and Damianus confirme them in the faith or if Austen the Monke and his fellowes did first conuert the Saxons or English yet can it not bee shewed that any one of these did teach that the traditions of the church of Rome and holy scriptures were with equall affection to be receiued or that the doctrine of Popish holy water paschall lambes tosaries images and such like traditions is the word of God or that Christs true body is torne with teeth and receiued downe into the belly and may be eaten of dogges and hogges or that Christians are iustified by extreme vnction or eating saltfish and redherrings vpon fridaies and fasting daies or that incense is to be burnt to images or the Sacrament adored for God and caried about in procession or the rest of the points of Popery before mentioned either therfore let Parsons shew vs that the seueral points of Popery before touched were taught by S. Peter the Apostle and Eleutherus and Gregory
contulit saith the author of that donation vt in toto orbe Romani pontifices velâ—saecendotes ita hunâ— caput habeant sicut iudices regem so it appeareth that the preeminence of Roman bishops ouer all Priests proceeded from the Emperours grant and not from any ordinance of Christ or diuine authority Likewise we read that the councels of Constantinople Ephesus and Chalcedon were called by the authority of Emperours and that their acts and decrees were ratified by them and not by the bishops of Rome more than other bishops as is pretended Further in the confessions of faith published by those councels and receiued by Theodosius Martianâ—â—s and other Christian Emperours there is not one article of popery so much as mentioned nay albeit the bishops of Rome oppugned the decree of the councell of Chalcedon concerning the priuiledge of the Church of Constantinople yet preuailed they not lastly the condemnation of Eutyches in the councell of Chalcedon doth ouerthrow the popish reall presence of Christs body in the sacrament and transubstantiation for if Christ haue a true body that is circumscriptible solide then is not Christs body really in euery consecrated host and if that according as after the vnion of the natures both remaine so the bread and wine remaine after consecration as the fathers of that councell pretend then awaie flieth the fancy of popish transubstantiation Recaredus King of Spaine assembled the third councell of Toledo chased Arianisme out of his dominions published a confession of the faith which all Christian bishops of that countrey receiued and gouerned and confirmed the councell publico regis edicto confirmatum est concilium the councell was confirmed by publicke proclamation of the king saith the compiler of the acts of that councell finallie in all the acts there is not one article of popery confirmed but the 21. canon that alloweth Psalmes to be sung at burials doth vtterly ouerthrow dirges and masses for the dead and the doctrine of purgatory for how can they chuse but sorrow for the dead that beleeue their friends soules to be in purgatorie the 22. canon forbiddeth dances and immodest songs on holy daies the 16. canon is directed against the worship of idols the 11. canon reproueth Priests that absolue publike sinners without due acts of repentance which is an abuse very common in the masse-priests finally in this synode the Spaniard followed the rules of the Church of Constantinople and not of Rome as appeareth by the second canon Iustinian the Emperour as is reported in the law inter claras Cod. de sum Trin. published a confession of faith which he commanded to be receiued throughout his dominions but therein is not any article of popery mentioned nay diuers of his lawes concerning the ordination of bishops the ordering of Churches and other ecclesiasticall matters declare that vnto his time the gouernment of the Church belonged to kings and princes and that yet the Pope had not vsurped his generall authoritie nor excluded temporall Princes he decreed that the sacraments should be administred contrarie to the Popish forme in an audible voice and in atongue that might be vnderstood Gregory the first acknowledged himselfe subiect to the Emperour and willing to execute his commandements which sheweth that the Emperour as yet held his authority and would not yeeld it to the bishop of Rome his faith also was the same which other Emperours professed for as yet Antichrist had not gained the primacy Gregory himselfe in his epistle to Serenus of Massilia praiseth him for that hee suffered not images to be adored and no man needeth to doubt but that Maurice the Emperour concurred with him in matters of faith Leo the fourth in the chapter de capitulis dist 11. professeth that he will see the Emperours orders by all meanes kept de capitulis vel praeceptis imperialibus vestris c. irrefragabiliter custodiendis saith he quantum valuimus valemus Christe propitio nunc in aeuum nos conseruaturos modis omnibus profitemur this therefore is an argument that the christian faith as yet was maintained by the authority of the Emperours that the bishops of Rome had then made no alteration by their decretales as not hauing as yet setled their supreme and tyrannicall authority in the Church in the time of this Leo neither was transubstantiation nor the necessity of auricular confession in the Priests eare for all sinnes nor communion vnder one kind heard of Beda in the Preface of his Ecclesiasticall historie praiseth king Ceolulphus for that he heard the wordes of holy Scriptures diligently but now among papists lay-men are not commended for hearing scriptures at that time neither were the 7. sacraments confirmed nor the Popes doctrine of Purgatorie and indulgences once deliuered Irene though a semipagan Empresse and a worshipper of images yet did not giue diuine worship to the crucifix or images of the Trinitie Charles the great in a synod at Francford condemned the idolatrous decrees of the 2. Nicene synode assembled vnder Irene Ansegisus lib. 2. c. 19. sheweth that he decreed that nothing should be read in the church beside canonicall scriptures the same author reporteth diuers lawes made by him and his sonne Ludouic contrarie to the practise of the moderne Romish church Kellison therefore should worke a woonder if he could prooue that either of these Emperours beleeued that the bishop of Rome was head of the church and had both the swordes and ruled both on earth and in Purgatorie neither shall he be able to shew that they beleeued that publike seruice and sacraments were to be celebrated in a tongue not vnderstood or that those were the Apostles successors that neither preached nor administred the Sacraments Before the conuenticle of Laterane Christian kings and princes knew now what transubstantiation ment neither did they receiue the doctrine of the communion vnder one kinde before the synode at Constance in the conuenticle of Florence vnder Eugenues the 4. the doctrine of the seuen Sacraments of Purgatorie of the Popes supremacie began to be in more reputution the rest of their heresies the Pope and his complices could not procure to be authorized before the conuenticle of Trent and yet the French refused to admit the actes of that conuenticle and the Emperor Charles the fift by his agents protested against them the Queene of England king of Denmarke Princes of Germany and manie other States resolutely reiected and contemned them So we see that the doctrine of the Romish church was nener receiued by many Christian princes especially this forme of doctrine that is prescribed by the conuenticle of Trent the Popes excommunications prouisions rapines violence and tyranny we finde to haue beene of most Christian kings resisted when the Popes of Rome began to lift vp their heels against the Easterne Emperors Leo Isauricus and others and to excommunicate them they neglected their censures and in the Easterne parts were obeied as before Henry the 4. emperour of Rome
deposing Princes nay to assirme that this great authority is prositable for Princes Ghineard a Iebusite was hanged in Paris anno 1594. for writing and mainteining diuers seditious positions concerning the Popes authority in disposing the crowne of France and translating the same from the family of Bourbon Parsons in his warne-word p. 2. f. 127. alloweth the deposing of Henry the 3. of France neither would he haue desired that the Bull of Pius the sift against Queene Elizabeth might be suspended against the Papists but that he imagined that she was iustly deposed the same man in his seditious booke of titles lib. 1. c. 1. endeuoreth to proue that the succession in kingdomes by necrenesse of blood is by positiue lawes of the common-welth and may vpon iust causes be altered by the same in his third chapter he pretendeth that not only vnworthy claimers may be put backe but also that kings in possession may be chastised and deposed his drist in the fourth chapter is to shew that the people sometimes may lawfully proceed against princes is it not then strange that the factious schollers of this seditious teacher are still harbored in the bowels of this state William Rainolde a rinegat English-man in a certeine treatise set out vnder the name of William Rosse and titled de iusta reip Christianae supra reges impios haereticos authoritate c. doth in expresse termes defend the wicked league of the French rebels against the King and giue the people power to depose their kings the same man in the 2. chapter of that booke assirmeth impudently that the right of all the Kings and kingdomes of Europe is laid vpon this foundation that common-welthes or the people may depose their kings I us omnium Europae regum regnorum saith he hoc fundamento nititur quod resp possint suos reges deponere In all Europe therefore it will be hard to find more arrant traitors then himselfe and his complices Bellarmine lib. 5. de pontif Rom. c. 6. saith it is not lawfull for Christians to tolerat a king that is an insidell or an heretike if he goe about to draw his subiects to his heresie or infidelity non licet Christianis tolerare regem infidelem aut haereticum si ille pertrahere conetur subdit os ad suam haeresim aut infidelitatem a hard sentence against his Maiesty if Papists had power to iudge him Emanuel Sain his booke called aphorismi confessariorum holdeth these aphorismes in verbo princeps viz. that a prince may be deposed by the common-welth for tyranny and also if he doe not his duty or where there is iust cause and that another may be chosen by the greatest part of the people in the word tyrannus he affirmeth that a tyrant may be deposed by the people although they be sworne to bee obedient vnto him if being admonished he will not amend now to the Popish faction all are tyrants that will not admit their Popish superstition though otherwise they bee neuer so mild and gentle and so it appeareth they accompt of our gratious king whom of late they haue sought trecherously to murder If then we admitte this common doctrine of Papists of the Popes authoritie in deposing Kings and giuing them Law we diminish the authority of Kings and make them subiects to the Pope which is a matter abominable to be either taught or beleeued we doe also indanger not only the state of all Kings but also of their kingdomes for how can any King stand against the violence of the Pope if he haue authority to depose Kings by this vsurped authority Gregory the 7. wrought Henry the Emperor and his subiects many troubles Paschall the 2. made the sonne to rise against the father and the subiects against their Princes and in the end caused the en peror to be taken prisoner and to resigne his Empire the same man also as he subdued the father so quarreled he with the sonne and caused his subiects to take armes against him Innocent the 2. by force of armes thought to vanquish Roger King of Sicilia and in a pitched field had preuailed against him if the sonne had not succoured his father Roger. Adrian the 4. and Alexander the 3. did so farre preuaile against Fridericke the first that he held the stirrop to the first and was troden vpon by the second Celestin the 3. proudly demeaned himselfe against Henry the 6. casting the crowne from his head with his foote as he kneeled before him as we reade in Rogor Houeden Innocent the 3. brought the Emperors Philip and Otho to destructiō by his furious persequution the same man caused King Iohn of England to surrender his crowne and was the cause of the losse of Normandy to the English Neither did he alone offer wrong to Iohn King of England for before his time king Henry the second had receiued a great scorne of the Pope in the cause of Thomas Becket Gregory the 9. and Innocent the 4. with great fury set vpon Friderike the 2. and emploied Christians that had made vowes to fight against the Saracens to the ruine of the Emperor Iohn the 22. Benet the 12. and Clement the 6. with implacable hatred prosequuted Lewes of Bauier and that for no other cause then for that he tooke on him as Emperor without the Popes allowance and for the same cause Harold encurred the Popes displeasure not submitting himselfe to receiue his crowne of the Popes faction Boniface the eight while he sought to subdue Philip of France and the houle of Colonna in Italy troubled both Spaine and Italy the Popes of late time haue caused all the stirres in Germany Italy France Flanders England and Scotland the leaguers of France were confirmed in their rebellion by the Pope and droue King Henry the third out of his pallace and killed him by a Dominican Frier as he beseeged Paris and long withstood the king now reigning Vpon the excommunication of Paul the third the papists of England rebelled against King Henry the eight in his bul of excommunication recorded by Sanders he commanded his subiects to resist him and to throw him out of his kingdome principibus viris ac ducibus Angliae saith he caeteraeque nobilitati praecipit vt vi armis se Henrico opponant illumque è regni sinibus eijcere nitantur by the Popes excommunications the rebellion was raised in the North of England by the Erles of Westmerland and Norththumberland and diuers tumults in Ireland against Queene Elizabeth nay albeit our King be not denounced excommunicat yet did the gun-pouder Papists seeke to blow him vp with the principall men of England neither had the Spaniards anno 1588. any better ground to inuade England then the Popes commandement and warrant Seeing then the Pope taketh vpon him a superiority ouer all Kings seeketh to depose all such as will not conforme themselues to his will it is much to be wondred that Christian princes that doe embrace his doctrine
doe not see in what danger they stand either to be disgraced or dispossessed of their crownes disgrace it is to acknowledge any in earth their superiour and an euident danger to fall out with the Pope where the subiects are affected to Popery CHAP. XXXVII That Kings professing Popish religion are either no Kings or but halfe Kings BVt were not Kings in danger to lose their crownes and Kingdomes liuing vnder the Pope yet haue they no reason to take vpon themselues as free Kings and Princes or to beleeue that they can enioy all the right that belongeth to lawfull Kings and Princes For first no King can freely dispose of matters belonging to his gouernement that acknoledgeth any man to be his superior as for example Herode and other Kings that ruled vnder the Romans who could proceed no further then pleased the Emperors and people of Rome if then the King of Spaine or France or other nations do acknowledge the Pope to be his iudge and superior he may not refuse his iudgement or resist his authority Secondly we find that Kings before Christs comming in the flesh gaue lawes both to the chiefe priests and to all their people and not the chiefe priest either to the Kings of Israel and Iudah or to the people as may appeare by the lawes of Moyses Iosue Dauid Salomon Hezekia Iosiah we do also read that Constantine other Christian Kings vntill the times of Charles the great and long after gaue lawes to the Bishops of Rome and other clergy-men as may be euidently proued by the lawes yet extant Cod. de sum trinit sid cath de episc Cleric de episcop audient de haereticis and in diuers other titles and books but where any bishop of Rome all this time made any law to bind either kings or their subiects we find not vnlesse we list to admit counterfet decretales for currant lawes which no man of any vndestanding will doe nor any modest Papist can require wherefore taking vpon them authority to make lawes to binde both Kings and their subiects the Popes plainly declare that Kings lining vnder the confusion of Antichrists tyranny are no kings Thirdly Bellarmme lib. 1. de pontif Rom. c. 7. determineth that temperall Princes are no gouernors of the Church and generally both the Pope and his complices teach that kings haue no power either to make ecclesiasticall lawes or to reforme abuses of doctrine or to settle matters ecclesiasticall finally the Papists of England in their glosing petitions to his Maiesty wherein they pray his fauour yet will allow him no authority saue only in temporall and ciuill causes doth it not then manifestly appeare that Papists take from kings halfe their authority and giue the same to forreiners and publike enemies Fourthly in temporall matters which they are content to leaue to the disposition of Kings they restraine them in such sort that they wil not haue them either to rest in peace when the Pope commandeth them to make warres or to make warres further then the Pope permitteth Bomface the eight in c. vam sanctam extr de maiorit obed sheweth how princes are to vse their swords ad nutum patientiam sacerdotis that is at the Popes beck as long as he listeth to suffer it Fiftly the Pope shareth halfe the kings reuenues claiming tenths first fruits subsidies and other rights out of ecclesiasticall liuings he doth also claime the disposition of diuers ecclesiastical liuings in diuers cases and right to confirme bishops and getteth great summes of money for pardons licences and other rescripts and faculties Sixtly if a king need a dispensation against an ecclesiasticall law or an absolution from an offence he is sent to Rome to obteine it if be can and oftentimes such faculties and absolutions cost full deare King Henry the 8. spent great summes of money to be diuorced from his brothers wife and yet failed of his purpose Fredericke the 2. could not be absolued from his excommunication by Gregory the 9. but it cost him 125. M. ounces of gold as Nauclere and Iuan de Pineda a Spaniard doe signifie Iohn the king of England to obteine absolution was forced to resigne his crowne Seuenthly Alex. inder the fourth in the chapter quia nonnulli de immunit eccles in 6. exempteth the possessions and goods of clergie men from tolle and custome Finally Bomface the 8. in the chapter clericis de immunitat eccles m 6. doth excommunicate both kings and others that impose taxes and subsidies vpon the clergy and this is the common doctrine of the Popes agents Bellarmine de exemptione clericorum c. 1. setteth downe these propositions that clerkes in ecclesiasticall causes are free from the command of secular Princes by the law of God and againe that clerkes are not to be iudged of secular iudges albeit they transgresse temporall lawes and lastly that Princes in respect of clerkes are not soueraigne Princes Emanuel Sa in his Aphorismes for confessaries first printed and alledged by him that wrote the Franke discourse hath these wordes clerici rebellio in regem non est crimen laesaemaiestatis quia non est subditus regi the rebellion of a clerke against the king is no treason because he is not the kings subiect nay of late both the masse-priests and their firie followers haue thought it meritorious to rebell against the king And consonant to this doctrine is the practise of papists for in matters of contention betwixt the Pope and their kings they take part with the Pope and rebell against their kings as the rebellions of the Germaines and French in time past of the English and Irish against king Henry the 8. and Queene Elizabeth of the leaguers of France against king Henry the 3. and 4. doe manifestly declare When the Pope doth giue law to Princes they take themselues bound to execute it and vpon euery excommunication rise in armes against them and seeke to depose them In ecclesiasticall causes they runne for direction to the Pope and care not a straw for the ecclesiasticall lawes of their kings When the Pope commandeth a Prince to execute his bulles they are ready to follow the warres if he command them to surcease they forsake their kings in the midst of his conquests If the Pope leuy tenthes or subsidies vpon the clergy or Monkes or Friers they willingly beare all burthens and to him they runne for dispensations and all faculties Kings also seeke to the Pope in their owne cases for dispensations and absolutions where the Popes law saith they are necessarie Finally both the possessions and persons of clergy men are the Popes to dispose as may appeare for that he layeth what charge he listeth on their possessions and sometimes alienateth them to mainteine his warres and findeth their persons prest to doe him seruice If then kings beare themselues as inferiors to the Pope and receiue lawes at his hands and are excluded from all disposition and rule in ecclesiasticall causes and
for Christ vsed them not neither are they Hebrew but Latine seuenthly in Hierusalem it was neuer beleeued that Christ either did eat vp himselfe or offer himselfe to his father at his last supper or that he offered himselfe twise or that there was any priest after the order of Melchisedech but Christ for the Apostle to the Hebrewes teacheth contrarie finally we neuer read that the Christians in Hierusalem beleeued that some Masses were wet some dry some in the honor of Angels some in the honour of Saints some in the honor of confessors some good for pigges others for horses some for quicke some for dead or that all those trickes and skips are commendable which the Masse-priests vse at the altar or that Christ ordeined either the consecration of Churches with the alphabet in Greeke or that Priests were to vse those ceremonies which now are frequented in the church of Rome in the celebration of the Masse That the Pope came not from Hierusalem it appeareth first for that among al the ministers of the church described Eph. 4. and 1. Cor. 12. there is no Pope nor monarch of the church expressed we read of Apostles Prophets Euangelists Pastors and others but the Pope is quite forgotten which is most vnlikely especially considering that he is by the Papists supposed to be the head and foundation of the church secondly the name is rather Latine then Hebrew or Syriake for some deriue it from papè because the Pope is the wonderment of the world some from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some from the 2. syllables of pater patrum Thirdly at Hierissalem neuer was there any termed by the name of Christs vicars general or that wore a triple crowne and had a gard of Switzars attending vpon him fourthly Saint Peter neuer tooke vpon him to depose kings or to translate kingdomes from one to another which the Pope now vsurpeth fifthly the Popes decretales and decrees which conteine the Popes office and authority and the marrow of his religion haue proceeded from Rome and not from Hierusalem sixthly we read that the law of God and not the Popes lawes came from Hierusalem finally the faith and doctrine of the Pope for the most part hath beene inuented and published since Hierusalem came to bee subiect to the Saracens and Turkes if then it came from the Turkie Hierusalem it must needes be rather Turkish then Christian the decretales are rather like the Alcoran then the new testament the force that the Pope vseth against Christians proceedeth rather from Mahomet then from S. Peter The pilgrimages to Rome are like the pilgrimages to Mecha lastly both Turkes and Papists worship Saints and pray for the dead alike To proceede a little further the Romish fine Sacraments added to the Sacrament of baptisme and the Lords supper had neuer allowance by the Apostles remaining at Hierusalem for albeit mariage Priesthood and repentance were alwaies practised by the people of God vnder the law yet were they not vsed as Sacraments neither in these matters did either the people of God vnder the law or the first Christians vse the Popish orders and formes or Sacraments now at Rome frequented in time past neither were Priests prohibited to marry nor were there any times limited for mariage nor was it deemed vnlawfull for gossips to marry In Hierusalem neuer was any such forme of ordering of Priests knowen as is vsed in popery where they say receiue power to offer sacrifice for quicke and dead Nor did the Christians of Hierusalem beleeue that there were seven orders and euery one a Sacrament and yet but one Sacrament in all or that Priests were to haue shauen crownes To thinke that the first Christians at Hierusalem confessed their sinnes euery yeere at the least in the Priests care is most absurd likewise to say that the forme of absolution that is now vsed was then knowen thirdly Christians then did neither lash themselues nor thinke to satisfie for sinnes by eating saltfish or going barefoote lastly they neither beleeued that Christians were to satisfie for their sinnes in purgatory nor that the Pope caried the keies of purgatory and could deliuer soules from thence by indulgences This forme of Confirmation signo te signo crucis confirmo te Chrismate salutis c. was by authority first established in the conuenticle of Florence vnder Eugenius the 4. a Venetian and not by any that came from Hierusalem he also ordered that oile and balme should be the matter of this Sacrament Bonauenture and Alexander Hales affirme that Confirmation was instituted at Melda popish confirmation is far degenerated from that Confirmation that was vsed in the primitiue church and which we retaine in England The forme also matter of extreme vnction was there appointed by Eugenius the doctrine of the character and effectes of extreme vnction are not to be found but in the frapling schoolemen Now he that should seeke for the originall of holy water and holy salt and holy candles at Hierusalem he should but seeke to draw water out of a flint and as well might he light a candle in the sea water in the Roman missal we find these words I exorcise or coniure thee thou creature of water and exorcizo te creatura salis and such like but Stapleton should shew these things out of some Hebrew or Syriake missal The eating of Paschal lambes I confesse was vsed at Hierusalem but not by Christians but by Iewes obseruing the ceremonies of Moyses his law The Romish missals breuiaries our ladies Psalters the rosaries and such like bookes and ceremonies came out of the closet of the Popes breast and not from Hierusalem as I thinke our aduersaries will confesse if they bee put to the question In Rome vpon good Friday they make agnus Dei of holy wax and holy chrisme and these they say do defend Christians from lightning and tempest hiagnia fulgure tempestate fideles credentes defendunt saith Durand rational diumor lib. 6. c. 79. but this ceremony came neuer from Hierusalem neither did the Christians there beleeue anie such doctrine When a church is consecrated the bishop sprinkleth the wals with holy water knocketh at the dore and saith attollite principes portas vestras then he maketh crosses on the pauement and describeth all the Greeke and Latin alphabet as Durand sheweth lib. 1. rat diuin c. 6. but if popery had come from Hierusalem it is more likely hee should describe the Hebrew alphabet such abuses of scripture and foolish ceremonies certes neuer came from the Christians of Hicrusalem but from the followers of Antichrist at Rome The conuenticle of Trent maketh the old Latin vulgar translation authenticall but if the same had hoped to proue the Romish religion by the practise of the Church of Hierusalem the same would neuer haue neglected the Hebrew text The Church of Hierusalem diligently obserued Gods commandement concerning the making and worshipping of granen images and the whole worship of God we may not
church of late time by the Popish faction in England France Flanders Italy and else-where we reade that diuers haue beene betraied by their owne kinsfolks brethren and friends and finde that fulfilled which our Sauior Christ foretold vs Luc. 21. how Christians should be betraied of their parents brethren kinsmen and friends In Spayne they force parents to bring woode to burne their children and children to set fire to their parents Alphonsus Dias came poste from Rome and caused his owne brother to be murdred for that he had embraced true religion it is reported that in England Queene Marie if she had liued any longer would haue caused the bones of her owne father to haue beene digged vp and burned It is also a common practise of children in places where Popery reigneth to abandon their parents and to professe monkerie Airault of Angiers in France a man of good note lost his onely sonne by the entisement of the Iebusites perswaded to enter into their superstitious order neither could the father euer after heare what was become of him and so haue many parents beene depriued of their sonnes and daughters vnder colour of religion oftentimes drawen away to serue the Masse-priests abominable lustes this among Papists is counted religion but the example sauoureth rather of Turkish then Christian religion for as the children of Christians are taken from their parents and friends and made Ianizars and so emploied in the warres against Christians so these nouices are by fraud and wilie deuises stollen from their Christian parents and friends and afterward emploied in the defence of antichristian doctrine against truth and the professors thereof Finally they that professe Popery zealously doe forget oftentimes all lawes of common ciuility lately the pouder-men Papists had thought to cut all their countrimens throtes the Masle-priests esteeme lay-men no otherwise then dogges and hogges commonly when they appeare before magistrates that are not of their owne religion they giue them no reuerence Alexander the third trode vpon the Emperor Fredericke Barbarossaes necke Adrian the 4. suffered him to hold his stirrop other Popes haue vsed Kings and Princes as their stassiers and for their hands they giue Christians their feete to kisse Neither is this a fault of the practise but also of the doctrine of Popery for these facts they commonly defend and forbid al speech communication dealing with excommunicate persons os orare vale communio mensa negatur saith Nauarrus in enchirid c. 27. these words spoken of Leui Deuter. 33. which said to his father and mother I know you not are applied to all that enter into any order of monkish religion as we may perceiue by the doctrine of Bellarmine lib. de monach c. 36. Whosoeuer therefore looketh for filiall obedience at the hands of his children had neede â—o looke that they be not nouzled in Popery whoso expecteth for kind and frindly vsage must not consort himselfe with Papists who towards Christians vse neither respect of kinred nor of friendship vpon euery warrant of the Pope take themselues absolued from their obedience to their superiors whether they rule in church or common welth and by all meanes suppose themselues bound to cut Christian mens throts CHAP. XXXVI That Popish religion either disannulleth or greatly preiudiceth the authoritie of Kings and Princes CHristian religion doth giue an eminent authority and prerogatiue to Kings S. Peter 1. epist 2. exosteth all Christians to subinit themselues vnto them and S. Paul Rom. 13. teacheth euery soule to be subiect to the higher powers Tertullian in his treatise ad Scapulam sheweth that the Emperor was next vnder God supreme gouernor colimus imperatorem saith he sic quomodo nobis licet ipsi expedit vt hominem a deo secundum we honour the Emperour c. as a man that hath the next place to God can we then with any reason suppose Popery to sauour of Christian religion that either maketh the Emperour and other Kings subiect to the Pope or else taketh awaie a great part of his authoritie That the Papists hold all temporall Princes to bee inferiour and subiect to the Pope it cannot be denied Innocentius the third in c. solitae de maior obed disputing this matter compareth the Pope to the Sunne and the Emperour to the Moone as if the Emperour were as many degrees inferior to the Pope as the Moone is to the Sunne quanta est inter solem lunam tanta inter pontifices reges differentia cognoscitur Clement the sift in the chapter Romani principes de iureiurando declareth that the Emperors of Rome haue submitted their heads to the bishop of Rome sua submittere capita non reputarunt indignum againe he sheweth how they ought to take an oath of fealtie and obedience to the Pope The author of the Glosse in c. Romani clem de iureiurando assigneth all this subiection of Princes to Christ his institution Iesus voluit saith he In the chapter Pastoralis clem de sent reiudicat the Pope determineth that by right of the Papacie he hath superioritie ouer the Empire and that in the vacancie of the empire himselfe hath the right of the Emperour Bonisace the 8. writing to the French king gaue him to vnderstand that he was the Popes subiect both in spirituall and temporall matters scire to volumus saith he quod in spiritualibus temporalibus nobis subes in the chapter vnam sanctam extr de maior obed hee determineth that the Pope hath both the swords and that he hath power both to make kings and to depose them spiritualis potestas potestatem terrenam instituere habet iudicare si bona non fuerit that is the spirituall power hath right to ordeine the earthly power and to iudge the same if it be not good Iosephus Vestanus lib. de osculat pedum Pontisicis p. 137. among the dictates of Gregory the 7. setteth downe this for one that it is lawfull for the Pope to depose the Emperour Pius the fist in his blundring bull against Queene Elizabeth our late dread soueraigne blusheth not to affirme that the Pope alone is made a Prince and set ouer all nations and kingdomes to pull vp to destroy to dissipate and spaile to plant and to build hunc vnum saith he super omnes gentes ommae regna principeÌ„ constituit qui cuellat destruat dissipet disperdat plantet aedisicet This also is the doctrine of modern Iebusites and their complices Bellarm. lib. 5. de Pontis Rom. c. 6. speaking of the Pope teacheth that he hath power to change kingdomes and to take from one and to giue to another if it be necessary for saning soules and this he offreth to prooue Potest mutare regna saith he vni auferre atque altericonserre si id necessarium sit ad animarum salutem vt probabimus The Iebusites of France in a discourse intitled la veritè defendue blush not to defend the Popes vsurped power in
and ceremonies or else they would haue their heads broken Against Queene Elizabeth our late dread soueraigne vpon the roring of the Popes bull the Northren rebels anno 1569. fell into armes both leaders and followers were the Popes deare children this was also the motiue of all the troubles and insurrections in Ireland His Maiestie also that now raigneth hath not found any so troublesome disloyall and trecherous as his subiects popishly affected the Erle of Goury had brought too much popish leuaine out of Italy to be a good subiect Watson and Clarke that conspired the destruction of the king and state were Masse-priests Brooke Marcham and Copley their adherents were Masse-louers Faux and the late powdermen were zealous Papists Henry the 3. of France was oppugned by no other then the popish leaguers the duke of Guise and his house were therein principall agents and all the rest were affected and deuoted to the Popes seruice the Dominican friar that most shamefully murdred his liege souereigne Lord was the Popes vassall and set on by the Iebusites the same faction stood in armes against king Henry the 4. now reigning and not being able to resist by force by treason sought to destroy him Iohn Chastel a scholler of the Iebusites and Ghineard a Iebusite were therefore executed so also was Peter Barriere that incited by Iebusites and Masse-priestes came with a ful resolution to take away his Soueraignes life Parsons Campian and other Masse-priests and Iebusites were sent into England by the Pope for no other cause then to make a side for the execution of the Popes bull as appeareth by the Popes faculty granted to Campian and Parsons Neither were Parry Sauage Ocollen Yorke Lopez Squire and others that haue beene executed for attempting either by the sword or by poison to take away the late Queenes life set on by others then the Pope and his bloody faction God grant that his roiall Maiesty may escape their trecherous plots whose heads no doubt are as busie plotting against him as they euer were against his predecessor and that he neede not to doubt of it they declared the same euidently in the treacherous plot of Brooke Watson Clerke executed for the same at Winchester but most cleerely was the same resolued by the practise of Catesby Percy and Fauxe and their intended rebellion and fiery treason It may be the Pope and his faction will deny that they are the authors of these stirres rebellions and treasons but the Popes bulles their owne hand-writings their confessions their euident acts of treason the deposition of witnesses and the defences made by diuers Papists who mainteine these rebellions and treasons shall alwaies plainly conuince them Sanders in his booke de visibili Monarchia doth mainteine the rebellion in the North against Queene Elizabeth and both he and Bristow and others doe number those rebels among Popish martyres Thomas Becket that stirred vp forraine enemies against his prince and country and stood against his Prince is worshipped by the popish faction for a great saint Iames Clement that killed Henry the third of France was highly praised by Sixtus Quintus in his consistory and al the seditious masse-priests that came into England to stirre rebellion are by little and litle put into the catalogue of Martyrs as dying for Popish religion or rather for practising treason Neither doe these acts of rebellion and treason proceed from sodeine motions but rather from the lawes rules of Popery for first they hold that the Pope is aboue the King and hath power to depose him and to giue away his kingdome if then the Pope doe depose the king and giue away his Kingdome all his Popish subiects must forsake him Secondly they teach that if the Pope doe commande the subiects to take armes against the King that they are bound to rebell against him and to lay hands vpon him if they can vpon paine of damnation and this is meritorious in the opinion of the Pope if then rebels be good subiects then these fellowes may be reputed good subiects Thirdly Cardinall Como in his letters written to Parry in the Popes name sheweth that it is meritorious to kill a king excommunicat and so was both he and Iames Clement perswaded by the Iebusites and Masse-priests and may a man trow you beleeue them to be good subiects that thinke it lawfull to kill their leege-Lords vpon the Popes warrant Lastly they hold that euery king that is by the Pope excommunicat and declared a tyrant ipso facto is deposed and may be slaine by any man for so Emanuell Sa the Iebusite doth determine in his aphorismes some say further that an hereticall king ipso facto loseth his kingdome and those that are not so forward affirme notwithstanding that the Pope may assoile subiects from their obedience and dispense with oathes but all such deserue the title of rebels and traitors and those kings stand in great danger that trust such trustlesse and pretended subiects But it may be said that all Papists in England are not of this opinion I grant it may be so de facto but if they be true Papists and truly deuoted to their holy father then must they obey the Popes bulles and acknowledge his doctrine and this the Masse-priests and Iebusites that lurke in diuers places of England attending their pray both know and practise for as traitors they teach conditionall obedience vntill the Popes further pleasure be knowen they interteine intelligence with forraine enemies they receiue their authority from the Pope they depend vpon him and not vpon the king they are gouerned by the Popes lawes and not by the kings lawes Finally the 5. of Nouember last the Iebusites Masse-priests and their adherents of the popish faction in England determined to destroy the King and state and to make a generall insurrection and massacre throughout the whole kingdome and had done their vttermost if God had not preuented their malicious dessines and purposes They may also alledge in excuse of papists that to kings that be of their owne religion they are most obedient and deuoutly affected but first this obedience and deuotion is conditionall and temporary that is if and so long as the Pope commandeth not the contrary For if the Pope excommunicate the King of Spaine called by them the Catholike King hee is in no better termes then others The Emperors that were excommunicat by the Pope within these 3. or 4. hundred yeares were of the Popes religion yet did it not auaile them Henry the third of France was superstitiously addicted to Popery yet was he murdred by a Dominican Frier and Henry the fourth being reconciled to the Pope and scornefully whipped in the person of his ambassador scaped not the blow of Iohn Chastel Secondly kings professing Popish religion are not obeied in ecclesiasticall matters For as Bellarmine teacheth they are no gouernours of the Church others say they haue no power to make lawes concerning ecclesiasticall causes so it appeareth they lose
halfe their authority Thirdly Bellarmine and others exempt the persons of the Clergie from the iurisdiction of temporall Lords doth it not then appeare that popish kings are Commanders but of one halfe of their subiects Lastlie they doe exempt the goods of the clergie from the disposition of the Prince so we may see that the King loseth halfe his reuenues where popish religion beareth swaie To conclude therefore it is apparent by the premisses that all true Papists professing and practising the Popes doctrine are vtter enemies and in hart euill affected to Kings professing a contrary religion and depend on strange and forreine Princes rather then vpon their owne Kings well they may temporize hauing dispensations for it but if opportunity bee offred to the Pope and his faction to shew their malice we may assure our selues we shall finde them like our English powder-men that is traitors and enemies of the prince and state and Kings professing Popery are but the Popes vassals and vnderlings and during the Popes good will and pleasure further they haue but halfe their kingly authority and rule but halfe their subiects and lose halfe their reuenues which whosoeuer either teacheth or alloweth he may say and sweare obedience in temporall matters as long as he list but wise men will neuer hold him for other then a temporary and vndutifull subiect CHAP. LIIII That such Papists as positiuely hold all the hereticall and false doctrines of the moderne church of Rome cannot possiblie be saued THere are many false prophets gone out into the world saith S. Iohn 1. epist. 4. speaking of his times and Reuelat. 9. he telleth vs that in the later times of the church a starre shall fall from heauen and that he that is signified by that starre shal open the bottomlesse pit out of the smoke wherof shall come locustes that haue haire like women teeth like lions habergeons of iron and tailes like scorpions we may not therefore thinke but that now also false prophets are stirring abroad and that swarmes of locustes are flying in euery kingdome seeking by glozing pretence to deceiue the simple by viperous calumniations to bite true teachers with armes to oppugne princes and with the poison and reliques of their herolies to sting and hurt all that shall professe the trueth The Iebusites and their consorts the friers and Masse-priests pretend the sauing of mens soules but they are false teachers and the very locustes mentioned by S. Iohn and sent foorth by the Pope designed by the starre Apocalyps 9. let all Papists therefore beware how they listen to their heriticall and damnable doctrine which who so beleeueth and followeth positiuely cannot be saned The word of God is true If any man saith Iohn Ren. 14. worship the beast and his image and receiue his marke in his forehead or in his hand the same shall drinke of the wine of the wrath of God afterward he saith hee shall be tormented in fire and brimstome before the holy Angels and before the Lambe but whosoeuer is reconciled to the Pope and submitteth himselfe to the lawes and kingdome of antichrist doth worship the beast and his image whosoeuer openly professeth Popery receiueth the Popes marke in his forehead whosoeuer yeeldeth to the practise of Romish religion receiueth his marke in his hand let Papistes therefore stand vpon their guard and looke well to their consciences for albeit Sanders and Bellarmine with all their skill haue endeuoured to prooue that the Pope is not antichrist yet all Bellarmines wrangling discourse is refuted in my fift booke de Pontif. Rom. and Sanders his demonstrations stande also dissolued by M. Whitakers of pious memory beside that neither they nor any of their consorts can assigne any other state vnto whom these prophesies may so well agree as to the Pope and his kingdome if then our reasons cannot resolue them yet the perplexitie of our aduersities in this controuersie may helpe to informe them and perswade them that the beast there spoken of is the Pope and that his image is the Romish gouernment whereby the old empire of Rome is in a certaine sort represented and restored Furthermore Apocalyps 22. we finde that dogges enchanters whoremongers murtherers idolaters and whosoeuer loueth or maketh lies shal be excluded out of the kingdome of heauen but like to dogges the Pope and his adherents refuse Gods word preached vnto them and teare them in pieces that seeke to feed them with the bread of life diuers of the Popes haue beene great Magicians Necromancers and Enchanters as Benet the 9. Gregory the 6. and 7. Syluester the 2. Paul the 3. and many of their followers follow also but too much this damnable practise the Masse-priests like cunning enchanters suppose that bread and wine is turned into flesh and blood in their magicall Masses they permit publike stewes keepe concubines and to monkes friers and masse-priests forbid lawfull marriage they haue murdred and massacred millions of Christians to erect and vphold their antichristian kingdome the 5. of Nouember last they attempted a treason neuer before heard of minding to murder the King his Lords and the Commons assembled in parliament and to massacre all opposite to them throughout the realme they erect idols in churches and euerie corner of their streetes and in high waies giuing latriam and diuine honour to the crosse and to the images of the Trinitie and calling the Sacrament their Lord and God and making vowes praiers confessions to saints and burning incense to images and saying Masse in the honour of saints and angels finally they doe not onely forge standers against M. Luther Zuinglius Caluin and other true teachers but also against vs all as if we taught that God is the author of sinne and that Christ despaired that there is no hell but horror of conscience and such like abhominable doctrines which we expresly detest they giue out also that we condemne good works and teach rebellion and their hearers delight to heare these lies S. Paul hauing rehearsed diuers works of the flesh Gal. 5. and namely adultery fornication vncleannesse wantonnesse idolatrie witchcraft and diuers others of that nature and among the rest heresie seditions he concludeth that those that doe such things shall not inherite the kingdome of God but neuer was any sect more subject to these workes of the flesh then the Papists their idolatries heresies rebellions murders and witchcraft I haue before noted adultery and fornication they account to be small sinnes c. at si clerici de indicijs their vnnaturall lustes are testified in diuers records and bookes their clergie cannot choose but be vncleane when they resuse marriage and forsweare it their massacres and murders and rebellions are recorded in many histories and the memory thereof will now be recorded in actes of parliament that they allow publike stewes themselues deny not and doe they thinke that wallowing like swine in their fleshly workes they shall be saued Athanasius in the end of his Creed saith it is
clergie there was neither religion nor good life nor shame afterward he taxeth the luxuriousnesse of all estates but especially the furiousnesse of lusts the ambition couetousnesse and superstition of the Romish Clergie Marcellus Palingenius in virgine complaineth of a generall corruption of manners throughout the world imo libenter saith he Destituam hunc mundum innumerisque refertum Fraudibus atque dolis incestibus atque rapinis Est vbi nulla fides piet as est nulla nec vlla Iustitia pax requies vbi crimina regnant Omnia He saith that all vices reigned and that there was neither faith nor piety nor iustice in the world viz. among the Papists Matthew Paris in Henrico tertio complaineth that religion was trodden vnder foote and that vsury and simony reigned Erasmus de amicab concord saith that if a man looke neerely he shall find all filled with fraudes iniuries rapines si quis propiùs inspiciat inueniet fraudibus iniurijs rapiniâ—referta omnia Hereupon Petrus de Aliaco lib. de reformat ecclesiae complaineth that certaine barators had destroied the church which the fathers had formerly built primitius theologi ecclesiam aedificauerunt quam nunc baritatores destruxerunt Simony and Vsury among the Romanists is so common that as Matth. Paris saith they accompt the first no sinne the second a small sinne Felin in c. ex parte de offic potest iudic delegat saith that without the rent of Simony the popes sea would grow contemptible heu Simon regnat per munera quaeque reguntur saith one in hist Citizensi Theodoric à Niem lib. 2. de schism c. 7. saith that vsury did then so much preuaile that it was accompted no fault Paul the 4. and Pius the 4. in their times were great banquiers and vsurers as we may see in their liues written by a Parasite of the Popes called Onuphrius If we should speake of particular men we should find no end of their villanies Wernerus speaking of Iohn the 12. saith he was wholy giuen to lust totus lubricus Beno Platina and others testifie that Siluester the 2. and Benedict the ninth were Magicians and the Diuels sworne sernantes Gregory the 7. was deposed by the councell of Brixia as a notorious necromancer possessed with a diabolicall spirit Iohn the 23. was conuicted in the councell of Constance to be an incestuous person a Sodomit and an atheist denying the immortality of the soule as we reade in the actes thereof Clement the 5. as Hermannus testifieth was a publike fornicator the same is also testified by Mattheo Villani hist l. 3. c. 39. against Clement the sixt Sixtus the 4. passed Nero in cruelty and all villany Gaude prisce Nero saith one vincit te crimine Sixtus Hic scelus omne clauditur vitium Marullus and others testifie against Innocent the 8. that he had sixteene bastards and was a dull fellow giuen to carnall pleasures Of Alexander the 6. we reade that he wasted the world ouerthrew law and religion neither could Onuphrius dissemble his vices He that listeth to see the like testimonies against Masse-priests Monkes Friers and their complices let him reade the second booke of my answere to Rob. Parsons his warne-word But what should proofes neede in so plaine matters if the Popes whom they call most holy be such we must not imagine that their base slaues and dependants are better The practise of this sect doth iustifie this charge most fullie of late time they haue murdred millions of Gods Saints In England of late they attempted to destroy the King and his house to blow vp the Lords Commons in Parliament assembled and to cut the throtes of all good men they neither respect King nor friend old nor yoong oath nor promise Among themselues there is neither iustice nor honesty poore people are abused with superstitious shewes and dissembled grauity through the practises of Popes Christendome is diuided and the kingdome of Turkes enlarged Can those therefore bee good men that doe such leud acts and haue they reason to boast of works whose liues are so defiled with all vices CHAP. XXXI That in Popery a base accompt is made of Princes and all lay-men HOly scriptures doe giue honorable titles not only to Kings and Princes but also to all the people of God Princes Rom. 13. are called superior powers and Gods ministers for our good and in diuers places they are dignified as Gods anoynted Christians are also called Saints and Gods heritage and his sonnes and children and heires of Gods kingdome annexed together with Christ but the Masse-priests and polshorne crew make but a base reckoning of them for first they appropriat to themselues the title of Gods inheritance calling themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and clericos as if the Popes greasie shauelings were only Gods inheritance and the rest were profane and common persons Secondly in the church they diuide themselues from lay-men as if lay-men were not holy inough to communicate with them in Gods seruice or else as if they were vnworthy to come neere the Popes poleshorne and greasie complices Thirdly they call themselues only spirituall men as if the lay-people were grosse and carnall and without sense and feeling of piety they doe call themselues also Gods annointed interpreting these words touch not mine anointed of their owne greasie company Fourthly the state of matried folkes is termed a damned state of life as appeareth by their decretales de conuersione coniugatorum where they talke of married folks entring into monasteries no otherwise then as if they should talke of the conuersion of sinners Syricius c. plurimos dist 82. doth talke of maried folkes as of men profane and vnholy and Innocentius in the same distinction c. proposuisti doth interpret these words of the Apostle those that are in the flesh cannot please God of married folkes as if they were in the flesh and could not please God for otherwise his conclusion is of no valew Fiftlie they call lay-people imperfect for that is a worde vsed by Faber contra anatomen missae the state of perfection they ascribe commonly to Monkes and Friers some call them doggs and hoggs and proue that scriptures are not to be permitted to be read in vulgar tongues because holie things are not to bee giuen to dogs nor pearles cast before swine Thomas Aquinas 2.2 q. 2. art 6. compareth Gods people to asses holding that it is sufficient for them to adhere to their superiors in matters of saith because we read Ioh 1. that the oxen were at plow and the Asses fedde by them Summa Rosella and Siluester in his summe in verb. fides doth take lay-men and simple people to be all one and commonly they call them idiots and rude fellowes 6 Pops Alexander trod vpon the Emperors necke calling him a lion basiliske and Boniface the 8. indeuoreth to make Kings his subiects 7 They make Kings and Princes their hang-men exequutioners forcing them to put Gods Saints to death whom the
woluish inquisitors before haue condemned Finally they take from Princes all command and authority in the church not suffering them either to make ecclesiasticall lawes or to meddle with ecclesiasticall persons as for other Christians they doe excommunicate them curse them burne them massacre them and set them together by the eares that one may teare another if they repugne against their commandements Can we then esteeme Popery to be Christian religion that holdeth Christians in so base accompt and will Christians indure this yoke of bondage put vpon their neckes by the Popes faction that endeuoreth to take all liberty from Christians CHAP. XXXII That Popery is a doctrine of diuels THe diuel being the author of all vntrueth and falshood it may well be said that all the lying and false doctrine of papists is of the diuel but beside this there are particular reasons why we call Popery the doctrine of diuels for first diuers points of popish doctrine are specially said to proceed from the diuell and next the best proofes and meanes which our aduersaries haue to maintaine their doctrine are from the diuell The Apostle 1. Tim. 4. calleth the prohibition of marriage and lawes of abstinence from certaine meates doctrines of diuels for speaking of doctrines of diuels afterward he specifieth the same saying forbidding to marry and commanding to absteine from meats which God hath created but Papists by law expressely forbid marriage to priests and others that haue vowed single life and the eating of flesh on fasting daies and white soule in lent neither can they excuse themselues for that they doe not condemne marriage as simply euill or flesh as vncleane for Thcodoret sheweth that such came within the compasse of the Apostles censure as by law prohibited these things further neither did the Encratites or Manichees absolutely forbid marriage as vncleane but as not fitting such as tende to perfection Epiphanius in haeres 79. esteemeth the superstition of those women that offred the sacrifice of a cake in the honour of the virgin Mary to be diabolicall totum hoc opus est diabolicum spiritus immundi doctrina but Papists doe offer their masse cakes in the honour of our Lady and of Saints Likewise he calleth it a doctrine of diuels to giue diuine worship to dead men but this is a common practise among Papistes for by Saints they sweare and to them they confesse their sinnes and in honour of them they build churches and altars and say masses all which are speciall points of diuine honour Further he sheweth that the desire that men haue in making grauen images is a diuelish indeuor simulachrificum studium diabolicus conatus but where is there more labour bestowed in making images then in the synagogue of Rome S. Chrysostome homil 9. in epist ad Coloss saith that the diuel first brought in the superstitious worship of Angels diabolus superstitionem angelorum introduxit heere then we vnderstand whence the Papists haue their worship of Angels From the diuell also hath the Pope learned to aduance himselfe aboue al that is worshipped and to take vpon him as if he were God Apocalyps 9. we read that the smoke that darkned the sunne and the aire came out of the bottomlesse pit and that locustes came out of this smoke but this smoke is nothing else but the fumes of the errors of Popery which haue long darkned the brightnesse of the truth and the locustes are the monks and friers which with their poysoned doctrine drawne from hell haue infected the mindes of simple people About the yeere of our Lord 1256. as Matthew Paris testifieth the friers published a booke entituled Euangelium aeternum composed of certaine dreames of abbot Ioachim and this say they exceeded the gospel written by the foure Euangelists as farre as the Sunne the Moone or the kernell the nut but the author of the Romant of the Rose where he speaketh of the hypocrisie of friers testifieth that this booke came from the great diuell Fut or baille c'est chose voire saith he Pour bailler commun exemplaire Vn liure de par le grand diable Dit l'euangile perdurable That the Popes haue serued the diuell it appeareth by Iohn the 12. that called vpon the diuell as he plaid at dice by Syluester the 2. and Benet the 9. that were necromancers by Gregory the 7. that 2 Matt. Paris in With. Conq. confessed at his death that by the counsell of the diuel he had stirred vp Gods anger against the world and diuers others but seruing the diuell it is not likely but they learned somewhat of him Delrius lib. 4. de Magia c. 1. q. 3. § 5. testifieth that the diuell appeared to a certaine abbot in forme of an Angell and commanded him to say Masse but he would not haue perswaded it vnlesse he had well liked it Dibdale a Masse-priest in England coniured the diuell to tell him whether Christes body was present in the Sacrament or no. he said it was and this was a great satisfaction to the Papists present as is said in a booke of miracles that passeth from hand to hand In the 2. Nicene councell act 4. a certaine monke prooneth the worship of Images by the testimony of the diuel I sengrenius in libro de Maria in veteri ottinga prooueth that the virgin Mary was to be worshipped by the witnesse of the diuel that said his aue Maria. In the 2. booke of conformities fruct 2. they make proofe by the diuels testimonie of the vertue of indulgences granted to the church of Assisium by the meanes of S. Francis Likewise lib. 3. conformitatum fruct 8. a certaine â—iâ—el tolde one as is said how Angels were present at the death of S. Francis daemon dixit cuidam angelos interfuisse in transitu B. Francisci another told how S. Francis his soule passed through Purgatory by the testimony of another diuel they prooue that S. Francis had Christs wounds imprinted in his body and that he and Christ onely of all that were in heauen had these markes the wordes of the booke of conformities are these diabolus dixit quod Christus videns quod Franciseus sibi datus esset pro signisero tanti ordmis ipsi suorum vnlncrum stigmata impressit and againe diabolus adiuratus à quodam sacerdote de veritate dicenda post plura per os mulieris apud Ranennam morantis nomime Zantese sic inquit in coelo sunt tantum duo signati scilicet Christus slomachosus Franciscus Baronius in his 4. tome prooueth Iohn and Paul to be martyrs by the diuels testimony daemones clamantes ex corporibus obsessorum Ioannem Paulum martyres esse testabantur so heere we see whence the Papists haue the worship of Saints In the 77. lombard legend it is said that Dioclesians sonne being possessed with a diuel the same diuel cried out that he wold not dislodge before Vitus came lo heere a braue testimonie of the holinesse of S. Vitus Finally the