we bring all ReligioÌ„ into contempt But how prooueth hee that wee contemne the Churches authoritie First he sayth it is a maxime and almoste an article of fayth among vs that the true Church which once was hath erred grossely and in no lesse matters then fayth justification merit free-will workes satisfaction Purgatory prayer to Sayntes worship of Images number vertue of Sacraments sacrifice and such like But if hee meane the whole Catholique Church this is neither article nor maxime nor opinion of ours that the whole Church hath erred grossely If he meane the Pope and his adherents and parasites why should not they erre as well as the Churches of Antioch Alexandria Hierusalem and Constantinople That they haue indeed erred we haue already prooued and offer our selues alwayes ready to prooue and it is most apparant for that their Doctrine is not only diuers but also contrary to the Doctrine of the Prophets and Apostles and namely in the points aboue specified Next hee sayth Luther cared not for a thousand Churches and Caluin Beza and others despised all the Councels and ancient Fathers But neyther the contempt of the Synagogue of Rome nor the reiection of diuers Conuenticles assembled by Popes nor the refusall of diuers counterfet Bookes alledged vnder the name of Fathers or of some Fathers singuler opinions doth argue anye contempt of the true Church or of lawfull councelles or of the authenticall writinges and common Doctrines of Fathers Further I would haue thought that reason might haue taught him talking so long of Religion that priuate mens sayinges and opinions should not so often haue beene imputed generally to vs or to the whole Church To prooue that contempt of the Churches authoritie bringeth Religion into contempt hee alleadgeth that wee cannot knowe which is Scripture which not but by the voice of the Church But first this is nothing to vs which doe much esteeme the authoritie of the Apostolike and Catholike Church We say also that euerie priuate man is to reuerence the iudgement of the true Church But what is this to the Romish synagogue that is not the true church againe what is this to the Pope that is an oppressor of the church and an enemie of Christian Religion if Kellison wil contend that the sentence of the Pope which neither vnderstandeth nor percase can reade Scriptures in the originall tongues must needes be followed in deciding the controuersies about Canonical scriptures his owne schollers wil laugh at him that maketh a betilheaded fellow iudge in matters of religion a blinde man iudge of colours If he refer men to the particular church of Rome that now is it will bee said that she cannot bee iudge and partye and that the auncient Church is much to bée preferred before her Saint Augustine wee confesse among manye other reasons was enduced also to beleeue by the churches authoritie So likewise are many more then he But K. remooueth all other reasons and motiues in matter of discerning scriptures and maketh his moderne Church a necessarie cause and almost sole motife of faith as if none were to beleeue eyther scriptures or any other Article of faith vnlesse hee bee resolued by the Pope and the moderne Church of Rome Blasphemously also hee affirmeth that the Romaine Church being contemned wee can no more assure a man of Scripture then of a Robin-hoodes tale But to vse these comparisons is blasphemye To make so much of nothing and to stand so much vpon a blinde Pope and to preferre the Romaine moderne Church before the auncient and all other moderne churches is foolery In the fourth Chapter he beareth his Reader in hand that wee reject some bookes of Canonicall Scripture and for proofe saith that Luther reiected the Booke of Iob Ecclesiastes and all the Gospels saue that of Iohn and that we reiect the Bookes of Iudith Tobia Ecclesiasticus Wisdome and the Machabees But these latter Bookes hee shall neuer prooue to be canonicall vnlesse wée take the Canon largelye as Saint Augustine sometimes seemeth to doe S. Hierome in prol galeato Athanasius in Synops Gregorius Nazianzenus in carminibus Epiphanius in lib. de pond mensur and the moste and best Fathers esteeme of them no otherwise then we doe The calumniation concerning Luther wee haue answered already But saith K. they will needes receiue Scripture at the Roman Churches hand And of this hee would inferre that as well we ought to follow that Church in the number of bookes as in receiuing canonicall Scripture vpon that Churches warrant This sâ—ith hee but hee taketh that for graunted that no man yeeldeth him For wee take the Scriptures as the Church of Rome her selfe did from the Prophets and Apostles We doe also assure our selues that the iudgement of the Apostolike Church is farre to be preferred before the iudgement of the Apostaticall moderne Romish Church Lastlye wee answere to his argument that wee haue diuers arguments to assure vs of the authoritie truth and number of canonicall bookes of Scriptures beside the testimony of any one particular Church as for example the testimony of Scripture it selfe the likenesse Maiestie antiquitie truth stile of Scripture and such like In the fift chapter he endeuoreth to prooue that our dissensions in Religion doe open a gappe to contempt of Religion And thereupon talketh his pleasure of Caluinistes and Lutherans Puritanes Protestants soft and rigid Lutherians Zuinglians Bezites Anabaptistes Libertines Brownistes Martinistes family of loue and damned crew But first the damned crew is by vs damned In this late conspiracie of Papists Edward Baynham that is knowne to bee of the damned crewe was choson for a fit maÌ„ to goe as nuntio from this damned crew to the Pope Anabaptistes Libertines the family of loue are more among the Papists then among vs. We say to them anathema maranatha The Brownistes and Martinistes wee generally condemne The rest are the names of slaunder deuised by Papistes To answere his obiection therefore wee say that the Churches of Germanye France and other countries doe well agree and priuate men doe submitte themselues to the determination of a free generall councell and in the meane while to their nationall Churches The groundes of his sixt chapter are laide vpon the Popes head-ship For because wee want a visible head hee supposeth wee giue great aduantage to Atheistes But as the Popes headship is a matter rather fancied then prooued out of Scriptures or Fathers so what so euer is thereupon built the same is founded vpon fancie and not worth a head of Garlike That Saint Peter did rule both the Apostles and all the church as Christes vicar generall and head of the Church it cannot bee prooued All the Apostles were called alike and sent to teach and administer the Sacraments alike They had also the keyes of the Church giuen to them by one ioynt commission and Paul professeth that the principall of the Apostles gaue vnto him nothing But had Peter had any such monarchy as is
periure them-selues in their resolutions of cases of consciene teach them how to equiuocate to frustrate othes And the Pope commaundeth his followers to break their othes giuen to Princes by him excommunicate vppon paine of damnation God commaundeth subiects to obey Kinges and Children to honor Parents The Pope commaundeth them to Rebell and take armes against such as he excommunicateth and willeth Children to be exequutioners of their Fathers by his inquisitors being falsely iudged Heretikes God forbiddeth murder adultery fornication theft false witnessing and concupiscence The Pope promiseth heauen to murderers of Princes and to Gun-powder Traytors permitteth common stewes receiueth the hyre of Whores commaundeth all his followers to spoyle such as by him are most vniustly excommunicated by lyes and forgeryes maintayneth his vsurped Monarchy and determineth in the conuenticle of Trent that concupiscence is no sinne in the regenerate Can we then doubt whether Papistes be Atheistes Fiftly none but Atheistes eyther take to themselues diuine honor or giue the same to creatures But the Pope c. satis dist 96. taketh to himselfe the name of God In the first Booke of Ceremonies c. 7. hee applyeth to himselfe the honor that is proper to Christ saying All power is giuen to me in heauen and earth In c. quoniam de immunitate in 6. he claymeth to be the spouse of the Church His flattering parasites call him a God on the earth and our Lord God the Pope and such like tearmes as may bee prooued by the testimonie of Felin in c. ego N. de iureiurando and by the glosse in c. cum inter non nullos extr de verb. signif Thomas Waldensis a man much esteemed by Stapleton in prolog Tom. 1. doct fid thus cryeth out to Pope Martin Lord saue vs wee perish Simon Begnius in concil later sess 6. calleth Leo the x. the Lion of the tribe of Iuda and a Sauiour Ecce venit Leo de tribu Iuda saith he And againe te Leo beatissime saluatoreÌ„ expectauimus The same may also be prooued by infinite other testimonies Sixtly Atheistes they are that make a mocke of Christian Religion But this is a common crime of Popes and Papistes for commonly they vse wordes of Scripture to make sport withall As did Bonâ—face the 8. casting ashes into Prochetus his eyes and turning these wordes memento homo quod cinis es into a iest They also say that Christ may be eaten of Hogges and Dogges and hang him vpon euerie Altar Gregory the 7. cast him into the fire When the Pope rideth abroade he sendeth his God of past among the baggage and scullery When their Saints doe not answere their desires they cast them into the water and rayle on them Seauenthly not contenting themselues with Christian Religion they haue forged diuers new Relgions and place more perfection in them then in Christian Religion Vnto S. Francis they giue the title of figuratiue Iesus and say that the order of S. Dominicke is protected vnder our Ladyes gowne in heauen all which be trickes of Atheisme Eightly the worship of Angels and Saintes is confirmed with infinite lies and most ridiculous fables redde publikely in popish Churches And yet no man alloweth them but such as make mockes at Religion Ninthly it is playne Atheisme to deuise new worships of God For Christians haue but one God and one worship of God prescribed in his word It is also atheisme to violate Christes institution in his Sacraments But Papists haue deuised diuers new formes in worshipping of God by Masses prayers to saints incensing of images leading about Asses carying of palmes and infinite such like ceremonies They haue also deuised new Sacraments and made them equal to baptisme and the Lords Supper Vnto bapisme they haue added chrisme salt spittle light From Christes supper they haue taken the Cuppe They haue abolished bread and wine Of a Sacrament to bee receiued they haue made a sacrifice to be heaued and offered That which should bée common to all they haue made priuate where Christians shold celebrate the memorie of Christes death in the Lordes Supper these commaund the Sacrament to bee administred in a tongue not vnderstood where the People vnderstandeth neither what is doone nor said Finally by the confession of Kellison the Papists may be conuinced to be execrable Atheistes Papists proued Atheists by KellisoÌ„s confession For if Atheistes bee monsters begotten by Heresies as he saith then are Papists moÌ„sters For they maintaine many old and new Heresies as hath often beene prooued and are easily conuinced to bee Atheistes The heresies of Simon Magus Carpocrates the Scribes and Pharises the Capernaites of Marcus the Encratites Collyridians Eutychians PelagiaÌ„s StaurolatriaÌ„s diuers others are coÌ„mon among them Page 261. he saith that Christes passion was not our formall justificatioÌ„ or satisfactioÌ„ He meaneth likewise that his iustice is not our formall iustice and saith that he is onely the meritorious cause of our redemption and saluation which deserueth for vs at Gods hands grace by which together with our cooperation we may be saued redeemed But this is most horrible impietie and taketh from Christ the honor of our redemption saluation and iustification making man to be his owne redeemer and sauiour Pag. 667. hee reckoneth them among Atheistes that make God cruell and tyrannical But so doe the Papistes making our Lady more mercifull then Christ and setting out him with Dartes and Thunder-boltes and her with mercy and pittie They do also say that God punisheth sinnes forgiuen with cruell torments in Purgatory and make the Pope to graunt indulgences which God doth not Pag. 668. hee insinuateth them to bee Atheistes that erre in Gods worship and offer not lawfull sacrifices vnto him But of this crime the Papistes are most guilty pretending to offer Chistes body and bloud really which was neuer commaunded them nor can be done more then once and erring wholy in the worship of Saints and images Pag 674. He giueth out boldly that those which coÌ„temne the Churches authoritie bring all Religion into contempt But audaciously hee therein condemneth the Pope and Synagogue of Rome For none euer did more proudly condemne the authoritie of the church then they The Pope claymeth to be aboue the generall councell and aboue the Church If the whole world shold giue sentence against the Pope they say his sentence is to be preferred before all Him they honor as supreme iudge The authoritie of the Fathers they regard not if he say contrary They giue him power to dispense against the Law and against the Apostle Page 689. he saith that such as admit some bookes of Scripture reiect others open a gappe to contempt of all Scripture and religion But if such as reiect Scriptures and contemne them be Atheistes then are Papistes superlatiue Atheistes They also reiect the third and fourth bookes of Ezras and the third and fourth of the Machabees Lastly they esteeme not in allowing or disalowing of canonicall Scriptures eyther
answered by vs in a Treatise called Turco Papismus And that so sufficiētly that D. Gifford resteth eyther satisfied or silent If then this new surueyor would needes renew their slaunders and vaine obiections he should for his credit sake haue doone wel eyther to haue replyed to our answere or to haue held his peace as his betters haue done Againe if hee had beene so wise and circumspect as he pretendeth to bee he would haue been well aduised before he entred this course least he might giue vs occasion to rip vp the deformities fooleries absurdities Heresies impieties and other abuses of Popery of which I doubt not but his best friendes when they are laid open will bee much ashamed Himselfe being but a new vpstart Doctor lately crept out of my Lord Vauxes Buttery will bee much puzled to make any probable defence for them Thus much may serue for answere to the front of his Suruey and his two liminare Epistles For the rest I shall not neede to say much in this place Onely this I thought good to signifye vnto thee good Reader that thou looke not for any curious or long answere heereafter to wit that the whole volume is nothing but a newe packe of olde calumniations and lyes The forme of his discourse is trifling the Subject rayling Such declamations it should seeme hee was wont in the time of his butlerage to make ouer a canne of Beere His proofes are fancies and bare conceites His witnesses fellowes of a lowe price His conclusions weake collections It may bee eyther neede and hunger or else hope and promise of reward made him so talkatiue How be it least hee might grow proud of his owne prowesse I haue vndertaken to shape him a short answere In the meane while concerning his obiections and proofes this hee may learne of mee for his instruction First that it is a foolish thing for a man to obiect that to others whereof they are cleare and hee moste guiltie and to suruey other mens estates when his owne can abide no suruey Secondly that the bosome and domesticall testimonies of Cochleus Genebrard Bolsec Stapleton and such like are little to be esteemed Fidele est testimonium quod causas non habet mentiendi That testimony saith Hierome ad Saluinam deserueth most credit that hath no causes of fiction Be not then mooued with the largenesse of Kellisons volume nor with his manifold leasings Common barators are wont to put in longest billes whē they haue least matter and shallow waters make moste noise To such lewd and long lies this our short answere will be more then sufficient Vouchsafe therefore to compare both our discourses together and to reade them with indifferency And so thou shalt soone discouer the vanitie of his accusations and giue sentence for our innocency THE EXAMINATION and Confutation of Kellisons scurrilous Suruey of the newe Religion as he tearmeth it Chap 1. Kellisons fond conceit and error concerning the foundations of our Religion IF it be the part of a wise builder to lay a firme foundation as our Sauiour Christ Math. 7. teacheth and common experience prooueth most euidently vnto vs then we may wel collect that Kellison our aduersary in his Suruey hath shewed himselfe neither wise builder nor wise man who in his first booke going about to build the Toure of his Romish Babel doth wholy mistake his foundations laying the frame of his worke eyther vpon the Pope whome he supposeth to be a visible Iudge of all controuersies or vpon the mission and preaching of Romish Masse priestes Furthermore talking of our Religion he doth grossely erre in the foundations of it supposing that it relyeth first vpon the authoritie of our Preachers then vpon their allegations out of Scriptures thirdly vpon mens priuate spirits fourthly vpon credible or probable testimonies and lastly vpō some visible Iudge matters certes rather deuised by him selfe then taught by vs. The visible Iudge and authoritie of Priestes is layd as a foundation of fayth by Stapleton in his booke of doctrinal principles That which he talketh of priuat spirits and the allegatiō of Scriptures out of mens own humors is an imputation of Papists layd vpon vs and that most vniustly For we build the Church vpon the Prophets and Apostles Iesus Christ him selfe being the cheefe corner stone as the Apostle teacheth vs Ephes 2. And the Scriptures we receiue not as they are interpreted by the Massepriests or any mans humorous fancy but as they procéed from the spirit of God by the ministery of his Prophets and Apostles Wherefore mistaking the foundation of the worke we may well imagine that his discourse that is a worke raysed either without foundation or beside the foundation is most vaine idle and absurd The first Chapter of his first booke he beginneth with a long declamatory narration proouing that no man is to intrude him selfe into the function of the ministery of the Church without mission But what is that to the foundation of religion which is the subiect which he promised to handle Doth he suppose that the principal foundation of his Massing religion is layd vpon the preaching or rather not preaching mission of pol-shorne priests sent out by the Pope to say Masse for quicke and dead if he doe then like as his gunpowder consortes went about of late to blow vp the King and Sate so doth he goe obout to blow vp the Popes Chayre together with all his Cardinals Friars Monkes and Masse-priestes For first the Pope shall neuer be able to proue his mission Ephes 4. wee read that Christ gaue some Apostles some Prophets some Euangelists some Pastors and Teachers But the Pope is none of all these His state is too great to be conteyned within this small and weake number Further he is no successor of Peter For he rather killeth thē féedeth Christs shéep Thirdly he rather medleth with Swordes then Keyes and if he handleth the Keyes of the Church yet can he shewe no Commission for it Fourthly he is absurd if he clayme the right of a Bishop For he doth not the worke of a Bishop Lastly the Apostles Successors and Preachers sent from God procéed according to their Commission and Instructions receiued from God But the Pope procéedeth according to his owne Decretales and the rules of his owne Chancery Out then must he goe and all that pretend to come from him as méere intruders if we folowe the Apostles rules The Cardinals are but of a late standing S. Peter had no Cardinals about him Nor were the parish Priests of Rome that assisted the auncient Bishops of that Cittie so gallant fellowes as these new Cardinals are They neither preach nor Baptise as Cardinals And therefore cannot pretend right of succession eyther from the Apostles or from auncient Bishops or Priestes In the holy Scriptures albeit some alleadge the wordes Cardines terrae there is no mention of them Finallye the Fathers knew them not If then the Popes decretales warrant them not
vnlesse he will haue both a building without a foundation and a foundation beside the building Fourthly it is an absurd course to separate the power of the Church and the persons in whome the same consisteth from the Church Fiftly what more ridiculous then to call a forme of proceeding a principle of Christian Doctrine Sixtly all Articles of the faith may be called heads but it is meere foppery to thinke that Christian Religion hath as many foundations as seuerall Articles Finally it is moste absurde to beleeue that eyther the Pope or the Church of Rome doth interpret scriptures infallibly or hath the power to adde Articles not contained in Scriptures to the Christian faith If then Stapletons meaning be that all traditions not written and all interpretations of the Pope and his adherents and all the Popes determinations and decretales and the sayings of the fathers and Councels allowed by the Pope are the foundations of faith then doth he endeuor to build Babylon not Hierusalem fantasticall deuises and monstrous chimeraes and not the true faith the kingdome of Antichrist and not Christes church Nay if these were foundations of faith then would it follow First that the foundation of the Romish faith is not yet fully laide For as yet all their decretales and determinations are not fully published Secondly we should not know where to finde this faith these traditions and interpretations and opinions of Fathers all of them being not yet resolued Thirdly the Romish faith should be a meere humane deuise standing vpon humane fancies Finally it should be contrary to it selfe and to scriptures for such are the Romish traditions and interpretations and allegations of fathers Canus in his Booke de Locis Theologicis layeth downe ten groundes from whence all arguments in controuersies of Diuinitie in his opinion are deriued The first is holy Scripture The 2. traditiō The 3. is the authoritie of the Catholik church The 4. is the authority of general councels The 5. is the authoritie of the Church of Rome The 6. is the authoritie of the holy Fathers The 7. is the authoritie of Schoolemen Canonists The 8. is naturall reason The 9. is the authoritie of Philosophers and ciuill lawyers The last is the authoritie of humane histories But first it is no smal wrong to ioyne with holy scriptures not onely the writing of Fathers but also the writings of Schoolemen canonists and profane writers Secondly it is the ouerthrowe of faith to found the same vppon vncertaine and vnknowne traditions Thirdly it appeareth heereby that the faith of Papists for the moste part is an humane opinion being grounded vpon men nay vpon humane reason Finally his groundes are not onely changeable for the moste part but also contrarie one to another That is prooued not onely by the mutability of the decrees of councels Doctrine of councels Schoole-diuines Canonists and prophane authors but also by traditions themselues of which diuers are abrogated and ceased This may be demonstrated by traditions by testimonies of Fathers actes of Councels the doctrine of Thomistes and Scotistes Canonists ciuill Lawyers and profane writers For not onely profane writers haue shewed themselues ignorant of matters of faith but both Schoolemen and fathers haue held contrarie opinions as shall be prooued when neede is by diuers particulars Bellarmine in his Preface in lib. de pont Rom. is not ashamed to apply these words of the Prophet Isay Behold I will put a Stone in the foundation of Sion vnto the pope There also hee auoucheth the Sea of Rome to bee the foundation of the Faith Likewise in the end of his preface de verbo dei he seemeth to holde that the sence of Scriptures is to be fetched from the Popes See and sencelesse decretales Lastly the same man doth as confidently alleadge the Pope decretales as Saint Paules Epistles Gelasius in the Chapter Sancta dist 15. ordeineth that the Histories of Martyrs and their sufferings are to bee receiued And commonly the Romish Church doth prooue her traditions partly out of such legends and partly out of their missals porteses and other rituall Bookes Kellison therefore when he looketh vpon the ruinous foundations of the Romish faith hath little reason to talke against the foundations of our Christian faith For First we all agree that the writings of the Prophets and Apostles are the principles and foundations of our faith and thus both Scriptures and Fathers doe teach vs. But the Papists as may appeare by that which I haue alleadged doe one differ from another Canus doth not once mention the Pope among his theologicall places which to Stapleton and Bellarmine is the principall foūdation of the worke Contrarywise Stapleton leaueth Scriptures out of his reckoning of principles of faith which Canus confesseth to be a moste solide foundation of faith Canus againe numbreth diuers foundations and places theologicall which others doe not once mention Secondly albeit we doe not build our faith principallye eyther vpon the actes of councels or testimonies of Fathers further then they build their Doctrine vpon holy Scriptures yet in the interpretatiō of Scriptures wee doe not neglect the authoritie of councels and Fathers But the Papists albeit they seeme to found their faith vpon the authoritie of councels and Fathers yet regard them not one straw if it be the popes pleasure to determine contrarie vnto them Thirdly our faith is built vpon the rocke Christ Iesus but the faith of the Romanists is built vppon the straw and stubble of popish traditions determinations and as they say vpon the Pope who to them is the supreme iudge and pole-starre of faith shining out of his papall Chaire Fourthly our faith is the Christian faith being built onely vpon the word of God Theirs is a decretaline an humane faith being built vpon the Popes decretales and humane inuentions Fiftly our groundes are immoouable and agree well one with an other But their groundes are mutable and contrary one to another Sixtly they cannot deny our groundes vnlesse they will blaspheme against holy Scriptures But vpon their owne groundes they are not yet well agreed We doe generally refuse them and antiquity was ignorant of them Seuenthly our groundes are safe and sure But he that foloweth the Pope or beleeueth all that is written in the Breuiaryes and Missals cannot assure him felfe that he is in the right Finally it is a thing most ridiculous to beleeue that whatsoeuer an vnlearned Pope or a man voyd of religion determineth in matters of fayth is to be holden as a matter and firme Article of fayth For as well may a blind man iudge of colours as a blind and irreligious Pope of matters of religion But we are assured that the Prophets and Apostles haue truly declared vnto vs the whole counsaile of God Open your eyes therfore deere Christians and suffer not your selues to be abused by the impostures of Masse-priestes You see they are not resolued in the foundations of fayth And doe you
as you haue alwayes professed the true Christian and Apostolike faith and detested all errors and abhominations of Popery so still endeuour zealously to maintaine the same truth against all the calumniations treacherous practises of all such as audaciously and impudently oppugne the fayth and seeke to draw men into errors God will honor those that seeke his honor vnfeynedly and such as cary themselues as lukewarme shall be cast out of his mouth and deemed vnworthy to rest in his holy Mountaine Thus relying vpon your fauor I commend this Treatise to your Lordship and your Lordship to the Almightyes protection beseeching him to blesse you and yours in this life and in the life to come to giue you a crowne of glory promised to all those that shall perseuer to the end and manfully and seriously contend for the maintenance of truth and the setting foorth of Gods Glory Your Lordships in all dutifull affection Matthew Sutcliffe The Contents of the Booke THe Preface to the Reader wherein Kellisons two Epistles or preambles are censured and diuers poyntes noted in the title and front of his Booke Chapter 1. Kellisons fond conceit error concerning the foundations of our religion is noted and diuers errors of his first booke refuted Chap. 2. The foundations of Popish religion discouered to be most weake and foolish Chap. 3. The motiues to Popish religion mentioned by Kellison compared with the motiues of true religion Therein also the true motiues to Popery are expressed Chap. 4. Of the markes and propertyes of heretikes Chap. 5. An answere to Kellisons calumniations against the doctrine professed in the Church of England concerning Christ his person and his two natures Chap. 6. A collection of certaine absurd blasphemous assertions of the Papists concerning Christ his incarnation person natures and offices Chap. 7. An answere to Kellisons calumniations charging vs either to haue no religion at all or a gracelesse religion Chap 8. The Surueyors calumniations against our doctrine concerning God refuted Chap. 9. That our doctrine giueth due obedience and respect both to Princes and to their lawes Chap. 10. That our doctrine leadeth men to vertue deterreth them from vices Chap. 11 A rejection of Kellisons slanderous accusations imputing in his 8. booke Atheisme contempt of religion to the professors of true religion in the Church of England THE PREFACE TO THE READER Conteyning a briefe Censure vpon the Title and the front of Kellisons Suruey and his two liminare Epistles and Praeambles THe Deuill as we read Iob 1. is said To compasse the Worlde and to walke through it and experience teacheth vs that he is a very busie curious Surueyer We are not therefore to thinke it strange if his children do immitate their father and proue great compassers of the world and contriuers of plots and surueyes to bring men within the circle of their owne errors Among the rest one Kellison a copper kettle Masse-preist hath shewed him-selfe a great compasser of sea and land to winne proselytes to the Synagogue of Antichrist and a busie and captious surueyer to espye motes in our Christian faith for this end hath set out a large volume called The Suruey of the new Religion But first we say to him as Christ said to a man of his qualitie Hypocrita primū eijce trabem c. Hipocrite first cast the beame out of thine owne eye and then thou shalt more easily see to take a mote out thy brothers eye So we pray him to discharge his Romish religion of the just imputation of noueltie then he may with more reason taxe others for maintayning newe religion As for our Religion it is vniustly and absurdly termed newe For as Ignatius said in his Epistle to the Philippians Christ is our antiquitie And in religion that is most ancient that is from the Apostles as Tertullian doth signifie If then our Religion be from Christ and is grounded vpon the holy Scriptures and not vpon late Decretales and the opinions of Popes School-men and Canonists how is the same reputed newe doth not Kellison remember that the somme of our whole desire is that Popish nouelties and the late Tridentine doctrine being abolished we may returne to the ancient Catholike and Apostolike faith Absurdly also he his consorts repute the Romish moderne religion to be ancient seeing the same as it differeth from the religion professed in the Church of England is nothing but an hochpot of heresies and erroneous corrupt doctrine either deriued from late School-men or first established by the late Conuenticles of Trent Florence Constance and Lateran or by little and little confirmed by corrupt custome The Popish Masse as it now standeth is but a late patcherie In the olde ordinall of Rome it appeareth that neither priuate Masses nor halfe Communions nor Transubstantiation nor the sacrifice of Christs body and blood contayned vnder the accidents of bread and wine for quicke and dead nor the adoration of the Sacrament with latria nor prayers to Saints and for the dead were in vse in ancient time The Fathers doe no where teach that brute beasts receiuing a consecrated hoast eate Christs flesh or that Christs flesh is receiued downe into mens bellyes nay they teach quite contrary The Bishops of Rome for many yeares vsed not the temporall sworde Neither was the Pope Lord of Rome vntill the time of Boniface the 9. Gregory the first condemned both the vniuersall authoritie of one Bishop ouer the rest and the adoration of Images Neuer was it imagined before the time of the Conuenticle of Trent that euery pield Masse-priest as ofte as he said Masse wrought three miracles The necessitie of auricular confession was first decreed by Innocent the third The number of 7. Sacraments albeit before talked of idly by School-men was not by any publike authoritie receiued before the Conuenticle of Florence Finally it is easie to shew that the Popes doctrine concerning Indulgences Purgatorie the worship of Saints and Images extreame vnction and other poynts of religion in controuersie betwixt the Papists and vs is lately brought in and more newe then that religion which we professe which by Kellison is lewdly and falsely called newe Many wonder also why he should call his Treatise A Suruey of the newe Religion seeing the poyntes which he handleth are neither matters of religion nor professed by vs nor proued against them vpon whome they are fathered by Cochleus Staphylus Genebrard Bolsec Stapleton Sanders and such like lying parasites He professeth him-selfe a Doctor but his Discourse declareth him to be in the number of those of whome the Apostle speaketh 1. Tim. 1. Which would be Doctors of the Law and yet vnderstand not whereof they speake nor whereof they affirme If he haue no more knowledge then he hath shewed in this Suruey he is a Doctor and professor of Diuinitie of a lowe price Little certes doth he vnderstand what that profession meaneth that could not distinguish his owne
these Cardines terrae or rather terren and carnall Cardinalls may goe in vltimos fines terrae that is into the vtmoste endes of the earth to seeke for their mission The Monkes and Fryars are no where mentioned in Scripture vnlesse it be Apocalyps 9. Where wée finde that Locustes did issue out of the smoke of the bothomlesse pit whereby is signified that by their smoky traditions they should obscure the light of the Gospell They succeede not Pastors and Teachers For their profession is pouertie chastitie and obedience to monkish rules and not to teach or administer Sacraments Hierome and all antiquitie put monkes after Priests and range them in another order Fryars entred but lately into the Church vnder the conduct of Dominicke and Francis Their authoritie is wholy from the Pope and other commission can they shew none Masse-priestes are not sent to preach and administer the Sacraments but to sacrifice Christs bodie and blood vnder the accidents of bread and wine for quick and dead as appeareth in the formall wordes of their ordination But such a mission is no where found in Scripture For our Sauiour instituting the Sacrament of the Eucharist said accipite edite bibite That is take eate drinke and not sacrificate pro viuis et defunctis that is Sacrifice for quicke dead True it is that he saith hoc facite that is doe this But hoc facere doth no where eyther in Scripture or prophane Authors signifie sacrifice this Virgil is alleadged where one saith cum faciam vitula But if they bring no better proofes the Masse-priests will prooue themselues as wise as Calues For it is one thing to say facere vitula and facere hoc Beside that Virgil yet was neuer esteemed a good interpreter of Christes wordes To omitte Scriptures this sacrificing Preest-hood of the Romanistes hath no proofe out of Fathers For no where in any authenticall writing of theirs is any mention made of such an ordination Nay it is apparant that the same was first talked of by idle Schoolemen and authorized after a sort by the conuenticle of Florence vnder Eugenius the fourth Finally neither doe Scriptures nor Fathers mention any such real carnal and corporall sacrifice of Christes body and blood made in the Eucharist vnder the accidentes of breade and wine for the sinnes of the quicke and dead as I haue fully demonstrated in my Bookes de mâ—ssa against Bellarmine Nay the Canon it selfe dooth signifie that the sacrifice of the Church is offered as well by the people as the Priest as these words declare qui tibi offerunt But the Papists wil not say that the people offereth vp Christs body Further the Masse-priest prayeth that God would be pleased to accept the sacrifice but it is absurd to make a Masse-priest mediator for Christs body and blood If then they bee false Prophets Theeues Robbers that come without missioÌ„ or sufficient warrant then are the Popes of Rome Cardinals Monkes Fryars and Masse-priests false Prophets Theeues and Robbers And that may in part also bee prooued by the confession of our aduersarie For if as hee saith all are to bée reputed such that can neither shew ordinarie calling from the Apostles nor extraordinarie from the spirit of God then are they to bee shunned as false Prophets and false teachers and punished seuerely not onely as men lately besmired with Gunne-powder but also as false Theeues Robbers For extraordinarie calling they pretend none ordinarie calling authorized by Gods word they haue none as hath in part beene prooued Further we say that whereas two thinges are to be respected in ordination of Bishops Ministers of Gods word viz. the rite of ordination the substance of the function whereto they are ordeyned in the popish Church our aduersaries haue neither of these two lawfull First they haue no impositioÌ„ of hands by Bishops For they haue no lawful Bishops allow the impositioÌ„ of hands of Abbots Further their Bishops are no successors of the Apostles but the popes creatures that is rather a temporal prince then a Bishop The Monks and Fryars are rather called to doe pennance then to preach wheÌ„ they are shorne Secondly their Priests are not called to preach and baptise which was the forme and substance of the mission of the Apostles and their successors but to sacrifice Christes body and blood vnder the accidents of breade and wine for quicke and dead which forme and function neither Kellison nor all the rabble of Romish Priests and Fryars shall euer prooue to bee auncient lawful or authenticall Against our Bishops Priests and Deacons no such matter can be excepted For first it caÌ„not be denyed but that our Bishops were lawfully ordeined by imposition of handes of other lawfull Bishops The Ordination of Bishop Cranmer other Bishops then liuing the Papistes themselues cannot deny to be lawfull But from them other Bishops folowing receiued the rite of consecration Bishop Parker was consecrated by the imposition of handes of Bishop Barloe Bishop Couerdale Bishop Scory and two Suffragans mentioned in the Acte of consecration yet to be seene which not onely had succession from such Bishops as our aduersaries account lawfull but in deede were lawfull Bishops Our bretherne in Germany and Zuizzerland had imposition of handes from Luther Zuinglius Oecolampadius Bucer and others in France from Farel in Scotland from Knox and others whome the Papistes cannot deny to haue bene lawfully ordeined Priests at the least if their owne formes were lawfull And from these men their successors al other Pastors Ministers of the Church haue receiued the rite of impositioÌ„ of handes or ordination to the Ministery Neither is it materiall that the first preachers of the Gpspel in these Countries were not Bishops and so called as it was in England For suppose no Bishop would haue renouÌ„ced the heresyes of Popery nor haue taught sincerely should not inferiour ministers teach truth and ordeine other teachers after them Furthermore they wanted nothing of true Bishops but the name and tytle Finally the rite and imposition of handes by such as are called Bishops is not so necessary but that in a defection of Bishops of a nation and in case of other extreme necessitye Ministers may lawfully be ordained by other Ministers which is prooued first for that generally the Presbytery or Ministery of the Church hath right to impose handes and next for that the Keyes are called Claues Ecclesiae and not Claues Episcoporum and lastly for that necessitie admitteth not the obseruance of all ceremonyes As for example admit a multitude of Christians should goe into the Indiaes without ministers it is not to be supposed but they haue power to appoint Ministers among them selues in this case of necessitye Secondly it is certaine that the Bishops and Ministers of reformed Churches haue bene sent to preach and so administer the Sacraments by such as had authoritye in the Church and that they haue executed their function accordingly Why then
that no man is to hang his saluation on these newe Ministers Which argueth first that hee supposeth the mission of the Pope and his shaâ—â—â— Masse-priestes to be a principall ground of religion and next 〈◊〉 â—he papists are to hang their saluation vpon them But this 〈…〉 nely a meere foolery and most grosse impietye but also an open way to all superstition and Heresie The same ground is also ouerthrowne by Kellisons owne positions Meere foolery it is to build our faith vpon a blind ignorant and wicked Pope Neither can wee esteeme it other then impietie to adde a foundation to that which is already laide which is Christ Iesus and to beleeue the Popes determinations as the word of God Furthermore this being graunted then will it followe the Pope teaching Heresie that all Papists are to followe him and that when he goeth to hell for teaching errors according to the Chapter si papa dist 40. that Kellison and his consorts are to goe after him Kellison supposeth that he cannot erre But this sheweth that his faith is built vppon supposals yea such supposals as by euident demonstrations are declared to be false Finally this ground of the mission of the Popes and their adherent Masse-priestes is ouerthrowne by Kellison his owne discourse For if the Popes bee not S. Peters or the first Bishops of Romes successors then are they as Kellison saith intruders and false Prophets nay theeues and Robbers But Saint Peters successors they cannot be hauing First no vocation to be Apostles Secondly taking on them an Office that S. Peter neuer had to wit to mannage both the swords to dispose of kingdomes to cut christian mens throates that will not receiue their marke and leauing S. Peters office in feeding Christes shéepe Neither are they the lawful successors of the first Bishops For first they are no Bishops as neither hauing lawfull election by the people and Clergie but onely by certaine new vpstart electors called Cardinals nor preaching or dooing the worke of a Bishop Secondly they haue deuised a new Doctrine and faith diuers from that which the first bishops of Rome taught as their decretales shew Thirdly they haue taken vppon them an vniuersall power both in temporall and ecclesiasticall matters which the Christian Bishops of Rome in times past neuer had nor challenged The Masse-priests consequently being authorized by the Pope cannot pretend any lawfull calling or mission But were they cleare of this exception yet can they not iustifie their mission For first they are called ad sacrificandum pro viuis et defunctis that is to sacrifice for quicke and dead But of such a calling there is neyther ground nor memoriall in the holy scriptures or auncient fathers Secondly they teach not the Doctrine of the Apostles and their successors but of the Popes decretales and of the Schools Sophisters Lastly they are the market slaues of Antichrist hauing their crownes shauen and their handes annointed with his oyle and with him they fight against the Saints of God Of their abhominable villanies I will say nothing at this time although I haue iust occasion being prouoked thereto by the vniust slaunders of this greasie Masse-priest against maister Luther and Maister Iohn Caluin of reuerend memorie That part of my defence shall be reserued to a greater volume Secondly this K. excludeth scriptures from being a foundation of religion Wherin he hath great reason if we respect the doctrine of Papists For how can they admit scriptures for a foundation that rayle against them flye from them and cannot stand if their authoritie were most eminent and to bee preferred before all humaine deuises but this sheweth the Kellison is a better Mason to build Babell and the synagogue of satan which is vpholden with humane traditions and the Popes sword theÌ„ the Church of God which is built vppon the Prophets and Apostles Iesus Christ being the cheefe corner stone His third foundation as it seemeth is laid vpon Councels and Fathers For of them hee talketh much Lib. 1. C. 4. but neither doth he name what Councels nor what Fathers nor what writings of Fathers he meaneth matters of verie important consideration For foundations must be certaine But among the councels actes and writings of Fathers there are many thinges neuer established by councels nor taught by Fathers Furthermore the Fathers themselues will not haue their writings taken for canonicall or authenticall scriptures as may bee prooued by infinite testimonies But I will heere onelye alleadge one or two Quamuis sanctus sit aliquis post apostolos saith Hierome in Psal 86. quamuis disertus sit non habet authoritatem He saith plainely that no Father after the Apostles time hath authoritie The same Father sheweth that onely Scriptures are the foundation of the Church and Augustine lib. 2. Contr. Crescon c. 31. hath these words literas Cypriani non vt canonicat habeo The like he saith epist 19. ad Hieronymum and epist 48. shewing that there is great difference betwixt scriptures and the writings of Fathers Finally diuers Heretikes haue pretended councels and Fathers His last and moste authenticall foundation is the supreme iudgement of the Pope But that sheweth that popish religion is rather from man then God and that the Papists are rather the synagogue of Antichrist relying vppon his decretales then the church of God that is built vpon also plainelye declare that there is no certainty in popish Religion standing vppon the humor of a man whose opinions are repugnant to other popes and whose minde may change and cause him to vtter contrarie Doctrines Thirdly it sheweth that Popish Religion is absurd being grounded vpon the opinions and sentences of ignorant impious men Finally grant this then the Papists if the Pope deny Christ must all goe to hell with him Likewise Stapleton handling of purpose this argument in the preface of his booke of Doctrinall principles deliuereth vnto vs these seauen principles and foundations of faith First the Catholike and Apostolike Church Secondly the power of the same church in teaching and iudging matters of faith infallibly Thirdlye the persons in whome this power doth reside Fourthly the meanes by which they proceede in teaching judging Fiftly the chiefe heads about which that power is conuersant Sixtly authoritie to interpret Scriptures infallibly and lastly power to deliuer Doctrines not conteined in Scriptures But if he had beene bound in statute staple I doe not thinke he could haue spoken more absurdly or impiously falslye For First if hee talke of principles demonstratiue of the christian faith then should he not haue talked of single words and termes as he doth but of propositions or Scriptures conteining the primarye propositions of the Christian faith Secondly if the rude fellow had but had one graine of pietie he would not haue left out the holy Scriptures out of the number of christian principles Thirdly the Church to speake properlye is built vpon a foundation and is not the foundation of the Church
to deliuer publikely their mysteries but in silēce to cōteine thē in secret Non oportere saith he omnia ipsorum mysteria effari sed in abscondito continere per silentium Tertullian also saith they hide their mysteries in secret ne margaritam porcis sanctum canibus iactarent that is least they should cast Pearles to swine and holy things to Dogges So likewise the Papists pronounce their Canon in secret and will not that lay men shal dispute of matters of faith and thinke it is not fit that holy Scriptures in vulgar tongues should be read eyther publikely or of all Christians without restreint Some also adde the same reasons which Heretickes abusing Christes wordes doe bring viz. least pearles should bee giuen to Swine and holy thinges to Dogges 9. Clement of Alexandria Lib. 7. Strom. telleth vs that Heretickes being conuinced doe oftentimes deny their Doctrine So likewise Papists openly refuse to professe that the pope hath power to commaund the Subiects to cut their Kinges throates and will not graunt that images are to bee worshiped with diuine worship Yet to their followers in secret they doubt not to propound these pointes without scruple of conscience 10. Heretickes denying their faith to God seldome keepe faith to men as the example of the Pricillianists doth plainely declare Herein therfore the papists doe plainely shew whome they follow teaching that faith is not to be kept with Heretickes and dispensing with oathes moste easily The Rhemists in their annotations vpon the 23. of the Actes doe expressely teach their followers to breake their oathes and to runne into wilfull periurie 11. The liues of Hereticks are verie leud loose libera sunt illis omnia et soluta saith Tertulliā de praescr Theodoret lib. 1. haeret fab in praefat saith their obscenity is such that the Stage Players would be ashamed to speake or heare it And what he saith not we may imagine by the popes of Rome whose abhominable beastlinesse modest eares refuse to heare Publikelye they maintaine Stewes and nothing among Masse-priestes and Fryars is more common thē vnnatural lust The Pope and his lawes they feare of Scriptures they speake vnreuerently God they feare not 12 They farre excell all men in pride and will not haue their dooings or doctrine◠examined Heerein they resemble Mahomet who would not haue any question made of his law But the pope excelleth both Mahometans and all other Hereticks He will bee honored as God If he should drawe innumerable soules with him to hell yet will hee not be taxed for it as appeareth by the Chapt. Si papa dist 40. His determinations as his folowers hold are in fallible Finally by our aduersaryes discourse and by their owne confession they may also plainely be conuinced to be Hereticks For first it is the propertie of Heretickes saith he Lib. 2. cap. 1. To go out of the Church to depart from the faith He might also haue added teaching Doctrines of Deuils and forbidding to marry and commaunding to abstaine from certaine meates and then the matter would haue beene very cleare For moste wickedlye they disgrace marriage in the Chap. proposuisti dist 82. As if married folkes liued after the flesh could not please God and forbid their priestes Fryers and irreligious orders to marrie They doe also restreine their Monkes frō eating flesh forbid lay-men to eate it vpon certaine daies But albeit he hath concealed these wordes from vs yet hath he said sufficient For teaching a new faith neuer knowne to the Apostles nor taught by them the Papists are clearely gon from the faith and hauing receiued a newe head of their Church and new foundations of their Doctrine and strange formes of sacraments they are closelye departed out of the Catholike church imbrace the particuler faith of the Pope Neither can this their departing be denyed or concealed for as Arius by denying of Christes diuinitie and equalitie with the Father and Nestorius for making two persons of Christ and other Heretickes for teaching singular pointes of Doctrine contrarie to the doctrine of the Apostles were said to depart out of the Church and so to abandon the societie of the faithfull although they might pretend succession and still claymed the title of the Church and of Catholikes so the papists if they teach any new Article of faith not taught by the Apostles and auncient Church they are departed out of the Apostolike and Catholike church Secondly he saith that later standing and noueltie is a marke of Hereticks And this hee goeth about to proue by Scriptures and Fathers But he might well haue spared his labour for wee doe not deny it Nay vpon this ground we professe that wee are able manifestly to demonstrate the Papists to be Heretickes For such a societie as the Pope and his adherents are was neuer séene for a long time after the Apostles If Kellison say contrarie let him leaue his pedātery shew his triple-crowned Pope with two swords treading vpon Princes neckes and cutting their throates and ruling the world his purple Cardinals his shauen Masse-priestes his Monckes Nonnes and Fryars and their retinue to haue continued since the Apostles times Furthermore the doctrine of the carnal eating of Christes flesh of transubstantiation of the subsistence of accidents in the eucharist without their substāces of the communion vnder one kind of the popes vniuersal headship of purgatorie of indulgences and other pointes decreed in late conuenticles would be shewed and prooued If Kellison can deriue these Doctrines from the Apostles his holy Father will giue him his blessing if not by his owne confession his owne consortes are to be anathematized as Heretikes and the Pope for the head of them In his third Chapt. of his second booke he saith that particular names takē frō Sect-maisters are notes of Heretickes which is also a third argumēt to prooue him his consorts Hereticks being al called of their grād sect maister the Pope papists some of Benedict being termed Benedictines others of Francis and Dominicke Franciscans and Dominicans and of Ignatius Ignatians and some of Thomas and Scotus Thomistes and Scotistes Nay leauing the common name of Christians and catholikes they will be called Catholike Romans Against them therfore the word◠of Hierome contr Lucifer may aptly be turned out of which wee may conclude that they are not the Church of Christ but the Synagogue of Antichrist Neither doth Iustine speake any thing against the Valentinians and Marcionistes or Cyprian against the Nouatians concerning the imposition of their names but the same may be applyed against the Papists In his fourth chapter he maketh it a propertie of Heretickes to renew old Heresies Which although it be not incident to all Heretickes yet it is a verie eminent qualitie in the papists For from the Simonians they haue borowed their practise of buying and selling ecclesiasticall matters and the vse of Concubines from the Carpocratians they haue taken the worship of images from the Collyridians the
saying of Masse or offering their wafer Cakes in honour of our Lady from the Marcionistes the baptisme of Christians by women and their limbus patrum from the Valentinians Manicheies their opinion of the being of Christs body in the Sacrament without soliditie from the Pelagians the denyall of originall sinne in the blessed virgin the perfection of iustice and impeccabilitie of Christians Finally they haue deriued diuers other branches of old condemned Heresies from other Heretickes as at large I haue shewed in my late challenge His fift marke of an Hereticke is want of succession A simple marke if wee doe well consider it For neither in the beginning of the world nor in the time of Aaron was there anye succession of knowne priestes in the world Likewise neither our Sauiour Christ nor Peter did succeede the priestes of the Lawe For Christ was a priest after the order of Melchisedech and Peter was by Christ designed an Apostle hauing none to goe before him But to confesse succession to bee a marke of the Church and want of succession a marke of an Hereticke yet would this one property of Heretickes much blemish the Romish See For neither are the Popes Bishops or Peters successors nor can the Papists deriue their Doctrine of the popes vniuersall power of his two swords of his espousals with the church of his indulgences of the carnal eating champing Christs flesh with the téeth of TraÌ„substantiation of the CoÌ„munion vnder one kinde of adoring the Sacrament and the Crosse with diuine worship of making vowes confessions and prayers to Saintes and such like pointes of decretaline Doctrine from the Apostles or any Apostolike men which as Tertullian sheweth is a necessarie point in succession Ego saith he sum Heres Apostolorum sicut cauerunt testamento suo sicut fidei commiseruÌ„t sicut adiuraueruÌ„t ita teneo As if he shold say none can be the Apostles heires but such as kéepe the doctrine coÌ„tained in their testameÌ„t The same father in the same place excludeth heretikes as strangers enemies holding a contrary doctrine to the Apostles Furthermore the pole-shorne Masse-priests sacrificing Christes body and blood really in the Masse for quicke and dead and diuers purposes caÌ„not deriue their pedegree eyther from the Apostles or from the Priestes and ancient Doctors of the church Finally this forme of gouernment and Doctrine which is now in the Church of Rome cannot bee confirmed by any succession of Bishops and Priests Nay that rotten succession of Popes whervpon the cause of Papists doth hang as vpon a thrid of a Spider-web hath no other ground and certainty then the testimonie of Anastasius the Popes blinde bibliothecary Martin Polonus Platina Sanders Genebrard Illesca and such like base fellows which no Christian I trow wil admit for the Basis and foundation of his faith His sixt marke of heretikes is dissension in Doctrine and this he prooueth in a long and tedious discourse But with this mark he brandeth his owne consortes for Heretikes For they dissent not onely from the auncient Fathers But one from another most manifestly That is aparent by diuers treatises written of controuersies This is prooued by the differences of Thomistes and Scotistes and of all Schoolemen one from an other Neither doe they differ in small matters but in the highest pointes of Religion as namely whether the holy Ghost proceede more principally from the Father then the Son about the diuine notions about the atributes of God about Meritum Congrui about the cause of predestination about the thing designed by the word hoc in these wordes hoc est corpus meum about the conception of the blessed Virgin and all matters of diuinitie as the treatises of Schoolemen doe plainely shew Bellarmine also doth in moste controuersies no lesse earnestly dispute against his owne consortes then against vs. Neither is it materiall that all of them professe themselues willing to abide the Popes determination For vntill he determine somewhat their contentions are endlesse And albeit they then cease to contend yet their differences in opinions appeare neuerthelesse The seauenth chapter of his second Booke discouâ—seth of a seauenth marke of Heretikes and therein he endeuoreth to prooue al to be Heretikes that follow a particular sect Nowe who seeth not that this toucheth the Papists in generall that restreining themselues within the Romish Church followe the Popes sect And are bound by their Doctrine to follow him although he leade them with him to the pit of hell The Monkes also and Fryars follow the heades and rules of their seueral sectes without looking whither they leade them The eight marke of an Heretike saith he is to be condemned by the church or else as he saith afterward by generall Councels which doth no lesse touch his holy Father then the rest For coÌ„trary to the forme of the Nicene councel c. 4 He giueth libertie to Abbots to consecrate Bishops and contrarie to the 5. Cannon absolueth those that are excommunicated by other Bishops Contrary to the 6. Canon hee inuadeth the dioceses of other Patriarkes contrarye to another order hee separateth Priestes from their wiues With Eutyches condemned in the councell of Chalcedon hee beleeueth the Christ hath a bodie neither solide nor palpable nor like to ours For such is that body which he supposeth to be in the Sacrament Likewise all the old Heresies which hee holdeth are condemned by the whole Church Lastly all true Christians doe inwardly abhorre Popish impieties idolatries and Heresies Finally the Papists generally in the Chapt. ad abolendam de haeret condemne them for Heretikes that teach contrarie to the Doctrine of Christes Church concerning the Sacraments But this doth notoriouslye touch themselues For where the Scriptures mention onely baptisme and the Lordes supper as seales of Gods grace they increase the number of Sacraments and make seauen Where Christ said take and eate they say offer heaue hang vp and carry about Where Christ ordeined that all communicating one kinde should also receiue the other they sacrilegiously depriue the people of the cuppe Finallye they teach that Christians are iustified by confirmation and extreame vnction and that all their Sacraments haue like effectes Thus we see hee hath marked his owne consortes with the markes of Heretikes But hee shall neuer bee able to fasten his markes vppon vs. In the beginning of his second Booke hee talketh after his declamatorie manner of the diuels disguising himselfe in the habit of a young gallant like percase to the young Iebusites and Masse-priestes that going about to seduce simple soules attire themselues like gallants or of a Fryar Hee assureth also his disciples that he is discryed eyther by his staring eyes or stinking sauor or horned head or forked feete or base voice But first we would gladly knowe of him why the deuill should rather speake in a base then in a meane voice and next how hee commeth so well acquainted with him that hee knoweth his whole description from his hornes
9. epist 71. He saith no man can auoide sinne Peccatum nemo euitare potest And with him coÌ„senteth S. Hierome in c. 3. ad Galat. affirming that no man can performe the Law Augustine lib. de perfect iustit sheweth reason why no man is able to fulfil that which is commaunded S. Chrysostome in his Homilyes vpon the epistle to the Romans speaking of the Law affirmeth plainely that it is a matter impossible to fulfill it Id verò saith he nemini possibile est And Bernard serm 50. in cantic saith that God commaunding thinges impossible made not men transgressors but humble And this is so plaine a matter that Thomas Aquinas wrighting vpon the third to the Galat. confesseth freely that it is impossible to fulfill the whole Law Implere totam legem saith hee est impossibile But what should we neede to produce so many testimonies when the Pelagians are condemned for Heretickes for saying that a man may liue without sinne which must needes follow if a man be able to fulfill the whole Law and when experience teacheth vs that euen the iust man falleth and all of vs offend in many things if then all those that affirme the Law to be impossible giue occasion of all impietie as this sottish Surueyor affirmeth hee had néede to distinguish subtilly if he meane to cleare the ancient Fathers and Christes Apostles from impietie If he teach contrary to them then is his Doctrine more like to sauor of impietie then that of the holy Apostles and auncient Fathers The rest of his seauenth Booke is nothing else but a rest of rayling termes degorged out of his cankerd and malicious stomacke and voyd of truth and proofe We answer therefore breefly and plainlye to the entent that heerafter hee may bee better enformed concerning our Religion first that Christ hath not freed vs from the obedience of Lawes and that this is no part of our fayth to hold so Nay we say that faithfull men as they are freed from the curse of the Law for their sinnes so by diuers arguments they are exhorted and stirred vp to hearken to the wordes of the Law and to yeeld their obedieÌ„ce vnto it Secondly we pronounce them anathema that shall say that God is the author of sinne and haue I trust fully discharged Maister Caluin from this most vniust imputation Thirdly we take them to bee brutish Heretikes in the forme of men that doe not diligently distinguish betweene vertue and vice In our Doctrine there is not the least suspicion of any such matter Fourthly of conscience wee speake according to the holy Apostle that groundeth it not vpon the Popes decretales but vpon the Law of God Fiftly we hate all pride knowing that humility is the cognizance of Christians and ground-worke of all vertues Sixtly wee exhort men to labour diligently in their vocation thinking them vnworthy to eate that will not worke Wee exhort all men also to doe good workes and that while it is day because the night commeth when no man can worke so farre are we from allowing idlenesse Seuenthly we hold that Mariage is honorable among all degrees of men and say that God will iudge adulterers and fornicators We teach chastity wee punish vnchast and lecherous persons Finally our Doctrine doth shew the way for sinners to arise and to be loosed from the bondes of sinne What a shamlesse fellow then is this to make these Doctrines falsely imputed to vs rules of our Religion when we not only renounce them but also detest them and the reporter of them The Papists iustly charged with that which is falsâ—ly iâ—â—â—â—ed 〈◊〉 But if we looke backe and reflect our eyes vpon the Doctrine and practice of Papists we shal then perceiue them to be guilty of that which they most wickedly and slaundrously impute vnto vs. First as if Christ had freed them from al lawes so they contemne all Lawes The Pope taketh vppon him not only to dispence against the Doctrine of the Apostle and the Law morall but also to loose the subiectes from the obedience of lawes to arme them against their Princes The Masse-priests and marked slaues of Antichrist are exempted from al burthens of Law And Emanuel sa in his Aphorismes saith that the rebellioÌ„ of a Clerke against his Soueraigne Lord is no treason because he is not his Subject Secondly albeit they say that God is not the Author of sinne yet they hold that their idolatrous doctrine of worship of Angels Saintes and Images that the rebellious and treacherous practises of Subiects against Princes vpon warrant of the Pope that the hereticall opinions and traditions of the Synagogue of Rome which are moste wicked and sinfull are of God They blush not also to say that the pope papacy is of God But he is the man of sinne and his state is the Kingdome of Antichrist Thirdly as if they put no difference betwixt vertue and vice so they chuse Prelates Cardinals Popes indifferentlye without respect to theâ—r pietie learning and other good qualities The Pope he dispenseth with all vices the people liueth moste beastly Petrarch in his Sonnets calleth Rome Babylon in regard of the confusion there In his Epistles without title speaking of the Popes Court all goodnesse saith he is there lost Omne ibi bonum perditur Bernard lib. 4. de consid speaking of the Romans saith they were impious towards God profane in haÌ„dling holy thinges seditious one toward another Breidenbach in the historie of his trauailes sheweth a maruellous corruption to haue growne among the people of his time Recessit lex à sacerdotibus saith hee à principibus iusticia consilium à senioribus à populo sides That is the Lawe is departed from Preestes justice from rulers counsell from the Elders and good dealing from the people And least any man might doubt of the indifferent opinion that Papists haue both of good bad the Pope granteth indulgences to all and Preestes absolue all that come to them and promise heauen to all Fourthly hee that seeketh for conscience must neuer hope to finde it among Papistes who making conscience to worke on a holy day and to eate flesh on Frydaies were nothing scrupulous to murder olde and young men and women and all sortes of people and without forme of law to kill many thousands of innocent Christians as may appeare by the bloody massacre of France Anno 1572. and by diuers exequutions doone vpon men of our religion both there and in other places Of late in England Pearcy and his mates being resolued to blow vp the vpper house of Parliament and to make a generall massacre of such as feared God were absolued by Iesuites and Masse-priestes and promised heauen for their good seruice To make a somme of all they make no conscience to make idoles and to worship them to violate the Saboth to rebell against Magistrates or parents or to breake any law of God But to breake the Popes orders or their owne traditions they
accompt it a matter very heynous Fiftly next to Lucifer the Pope excelleth in pride He treadeth on Princes neckes he giueth his feete to bee kissed hee rideth on mens shoulders he is called a God on the earth and vsurpeth his honor Such also are the Prelates and the rest of the popish Clergie Auentinus lib. 6. annal in praef sheweth they excell in pride and with goods giuen to the poore keepe Dogges Horses Harlots Pauperum alimentis canes equos scorta alunt Sixtly neuer was idlenesse more in price then since Monkes and Fryars came into the world They deuoure the fruites of the painefull labour of others and intend nothing but to eate drinke sleepe and to inioy carnall pleasures Of such we may say with the Apostle 2. Thess 3. Hee that laboureth not let him not eate Seauenthly albeit the Masse-priestes Monkes Nonnes and Fryars forsweare marriage yet not sect of Religion or state of men or women is more impure Honorius Augustodunensis speaking of Nunnes saith they are more common then Harlots Omnibus fornicarijs peius prosternuntur In England most horrible abhominations were found in the visitation of Abbyes Petrus de Alliaco lib. de reformat Eccles and Theodoric à Niem in nemore vnion diuers others shew that albeit Priestes were not marryed yet commonly they kept Harlots and that now is euident in our times by common experience Sacerdotes moderni saith Holcot in lib. sap lect 182. sunt similes sacerdotibus Baal sunt angeli apostatici sunt similes sacerdotibus Dagon sunt sacerdotes priapi sunt angeli abyssi The Priestes of his time he resembleth to heathen Priestes and sheweth how much they were subiect to lechery and heathenish impieties Finally the Doctrine of Popery is a doctrine full of licenciousnesse the Popes of Rome take vpon them to dispense with all sins and wickednes Their indulgences as the Germans Grauam 3. complaine are causes of many mischiefes hinc stupra say they incestus adulteria periuria homicidia furta rapinae foenora ac tota malorum lerna They take vppon them to absolue moste wicked sinners à poena culpa Nay euerie Masse-priest challengeth to himselfe power to giue absolution to such as come to confession The Iesuites of late absolued them before hand which by gun-powder went about to blow vp the Parliament house HaÌ„mond the Iesuite absolued Pearcy Catesby and their fellowes taking armes against their King and Countrie While men hope to satisfie for their sinnes in purgatorie they deferre repentance to the last breath Their enemies they tye with yron bondes Alexander the 3. would not release the Emperor vntill he had trod on his necke with his feete and vsed him with greate indignities Contrarywise they promise heauen to their friends though laden with greeuous siâ—s They hold euerie transgression of the Popes decretales to bee sinne This is therefore a Religion that both promiseth reward to cutthroates greeuous sinners and by their indulgences absolutions and fancies of purgatory hold a sinner so fast bound in sinne that there can bee no hope for him to bee loosed as long as he followeth their wicked Doctrines As for Luther and Caluin they are farre from such wicked courses They teach christian liberty But they extend it not so that they exempt Christians eyther from the obedience of Gods lawes or mans lawes but onely from the cursse of the law and from humane traditions that they binde not mens consciences They distinguish Christ Moyses And so would Kellison too but that hee talketh hee knoweth not what Of Moyses his law they make diuers vses and onelye detract from it the effect of iustification and saluation by reason it accuseth man of sinne and is not fulfilled The Apostle also teacheth if iustice were of the law that Christ had dyed in vaine Of the author and original of sinne and of conscience they teach most Christianlye following therein the Doctrine of the Apostles and holy Fathers of the church The pride of the Pope his adherents they detested and refused both by wordes and examples and so farre were they from idlenesse and allowing of idlenesse that they thought him vnworthy to liue or eate that laboured not in some honest and lawfull vocation Concerning chastitie they taught as truely as the Papists wickedly They shewed that it consisted not in forswearing marriage but in abstinence from all filthie thoughtes actes and speeches That which some impute to Luther of taking the Mayde when the wife refuseth is a meere calumniation He sheweth onely what some doe or at the least threaten to doe and not what they ought to doe Of the degrees of consanguinitie they teach better then the Pope They neuer taught that a man might marrie his brothers wife or his Neece or his Sister as the Popes haue doone Finally they hold no sinners fast bound in sinnes but shew the right way how to rise from sinne by faith in Christ and true repentance clearing those doubts which before had entangled many Christian soules and brought them to vtter destruction If then this K. had not had his conscience seared his eyes seeled and his vnderstanding darkned in these points he would haue seene and acknowledged the deformities of his owne fellowes Doctrine and abstained from accusing others Chap. 11. A reiection of Kellisons slaunderous accusations imputing in his 8. Booke Atheisme and contempt of Religion to the professors of true and Christian Religion in the Church of England COnsorte not thy selfe with detractors saith Salomon Prouerb 24. For their destruction shall come vppon them suddenly But Kellison was not so wise as to borrowe light from so wise and prudent a King He hath chosen rather to imitate fooles who as if all their treasure were in their tongues count it gaine to speake lewdely of their betters Istic est thesaurus stultis in lingua situs saith plautus in paenulo vt quaestui habeant malè loqui melioribus Forgetting his friendes in Italy Spaine and other countries groaning vnder the captiuity of Antichrist in his preface he chargeth his natiue couÌ„try of England as vnfortunate for ingendring a certaine Monster called Atheistes But if our Countrie men had lesse frequented Italy there had béene farre lesse Atheisme then in England now there is It is well knowne that Machiauelisme came from Italy and rose not in England and how Englishmen Italienated are said to be like Diuels incarnated Furthermore if the Masse-priestes as they haue brought with them the dregges of Popish heresies had not also brought with them the sinnes of Sodome and mixed diuine Religion with temporall policies and state practises seeking with fire and Gun-powder to reestablish in this kingdome the Popes tyranny then had he had no colour of this imputation Neither dooth this any way concerne vs that professe Religion heere in England beeing the proper crime of the Italianated and Hispaniolized Masse-priestes and their consortes that beeing inspired with the malicious spirit of Antichrist liue like Atheistes
promised as much as he Yet sought he the destruction of the King State being perswaded thereto by Iesuites and led into treason by the rules of Popish Religion As for the Masse and Doctrines of Poperie which he bringeth with him they leade to destruction and not to saluation they teach idolatrye and not Gods true worship error and Heresie and not true Faith The Popes obedience is a yoke in supportable His lawes are snares of mens consciences His Priests and Fryars are the Locustes come out of the bothomlesse pit of Hell His Religion is neyther Catholike nor auncient but rather a mixture of new and olde Heresies Neither can the King looke eyther for safety or peace so long as he suffereth a generation of viperous Priests and Friars depending on an Arch-Priest to liue within the bowels of the State and a packe of Papists to vphold the authority of his opposites vnder colour of Religion Take away the Gun powder Papists such as had rather serue Antichrist then Christ to bow their knees to Baalim then to worship God and then you remoue the hopes of our enemies that seek to disturbe our peace the firebrāds of troubles that are the likeliest meanes to set all on a flame To such as demaund why hee dedicated this great bale of blotting paper to the King he giueth this answere that hee cannot want an answere because he cannot want a reason And no doubt but he imagined that therein he did pindarize and speake very eloquently Yet many want answeres that haue farre more reason and honestie then he diuers want no ready answeres that proceede without reason Whatsoeuer hee pretendeth little reason had he to offer this bundl e of papers to the King For albeit learned men present their Bookes to Kings supposing nothing to bee well begunne vnlesse after God the King fauour it as Vegetius affirmeth yet this is nothing to this rude peece of worke that is so fraught with calumniations and idle discourses that neither God nor man can well seeme to fauour it Further although the King delite in Bookes and hath set foorth diuers rare monuments of his rare wit and learning yet doth hee not take pleasure in such scurrilous surueyes Nor may we thinke that a man of such iudgement and learning can like or allowe such base stuffe Thirdly we confesse that the King is indeede the protector of Religion the Champion of the Church and defender of the Faith But little doth this auaile Kellisons cause who pleadeth rather for jdolatrie and superstition then Religion for the sinagogue of Antychrist rather then for Christs Church for the errors and abuses of Poperie rather then for the faith of Christ Fourthly it is not to be doubted but that all the Kings true friendes did tryumph and make Bonfires at the Kings happie entrance into the Kingdome and at his Coronation But that sheweth that the Iesuites Masse-priestes and their adherents are not the Kings true Friends For they tryumph but a little at the Kings prosperitie and many of them of late haue sought insteede of Bonfires which this K. calleth Feux de Ioy to set the Cittie vppon a fire to blow vp the Parliament house and places adioyning with Gunne-powder Other their consorts are more desirous to burne the bones bodies of Gods saints then to make bonfires when they vnderstand of the Kinges prosperous successe Fiftly wee acknowledge that God by his prouidence hath reserued the King for the Crowne of England quietly possessed him of his Crowne But we know also that the Papists haue of late sought to depriue him of his liberty life and Crowne And Parsons and the Iesuites of long time haue oppugned the Kings Title both of them resisting not onely the Kings right but also Gods prouidence Finally if for all these fauours God expect at his Maiesties handes that hee imploye himselfe in some honorable seruice for the Catholike Church and Christes true faith and for the deliuerance of his Realmes from Aegiptiā captiuitie and the restoring of his subjects to the Catholike faith as Kellison desireth then is hee to take a resolute course for the remouing of al idolatrous Masse-priestes which seduce his Subiectes and turne them from the Catholike faith their alleageance to imbrace humane traditions and the decretaline Doctrine of the Pope and to prefer the Pope before their King Then is he further to ouerthrow the groues of the jdolatrous Priestes and to prouide that his Realmes be not againe entangled with a yoake of bondage ouer-whelmed with ignorance Aegiptian darkenesse Lastly he is to see that Heresies and false Doctrines bee not receiued vnder the colour of Romish Religion Most grossely therefore hath this Romish Legat fayled in the proofes of his presumptuous attempt in presenting his worthlesse and trifling discourses to the King But hauing once passed the limits of modestie he passeth himself in impudency afterward aduenturing to preferre a sute to the King for libertie to Papists and for tolleration of Popish Religion A matter that with modestie cannot be mencioned to so pious a King and by rules of Religion and state may not be granted For it is impious Idolatrous and heretical And therfore may not be admitted of christiās It is factious rebellious derogatory both to the prerogatiue of Princes liberty of Subiects And therfore not to be endured in any wel gouerned state Finally themselues admit no Religion contrarie to their owne false groundes if they can doe withall Why doe they then require that of others that they yeeld not to others thēselues if he deny any point of these he shall finde them iustified in diuers answers framed to the importune supplycations of Papistes and wee shall alwaies be readye to prooue the same againe as oft as the matter shall come in question But had he reason to come to the King yet he hath no reason to rayle on the Kings predecessor Queene Elizabeth of famous memorie as hee dooth charging hir first with raysing a storme of persecution and next with the ruine of the Catholtke faith Nay most falsely he chargeth a most clement and mercifull Queene with persecution and a Christian Prince of singular pyetie with hatred of Catholike Religion Moste falsely I say for al her actes and lawes doe argue an excellent moderation in her proceedings against such as moste violentlye prosecuted her and so farre was she vrged to doe that shee did that the secular Priestes not onely excuse her for proceeding against Papists but also to their vttermost defend her Furthermore no christian Prince in our time shewed more zeale in the defence of true Catholike Religion then she True it is that shee fauoured not Popish errors But nothing is more different then Popery and Catholike Religion Neither shall this K. euer prooue the contrarie Hauing ended his idle discourse concerning the dedication of his book he maketh bolde to begin his sute for a tolleration of Popery But his proceding is
sottish intollerable He cōmeth to the King as he saith armed with hope constrayned by necessitie in the name of the Kings Catholike subiects in the name of the Catholike Church in the name of all Catholike Princes and of all the Christian worlde nay in the name of the great King of heauen and earth But as the common Prouerbe is The hilles trauaile and out commeth a ridiculous Mouse For first what hope can this armed fellowe pretend to obtaine fauourable audience either of the King or State that not onely rayleth on true religion and the Kings true subjectes but also pleadeth for such as of late sought to destroye both the King and State Againe how can he and his consortes talke of comming armed with hope when Catesbie and his followers came armed with yron to cut the Kings throte and to take away our liues and when his armes are not hope nor arguments but bitter Inuectiues dartes of slaunder and malicious fictions Thirdly no man is compelled by necessitie to play the Vice and that without all colour or vizor of modestie For what is more Vice-like then for such a pild compagnion to pretend the name of all the Christian worlde and all Catholike Princes being not able to shewe commission either from any Prince or any part of the Christian worlde Fourthlye not onely all the Catholike Church but also all Catholike Princes doe disauow this presumptuous fellowes pretended Commission renouncing his impious doctrine concerning the faith and Sacraments his trecherous opinions concerning the Popes vsurped authority in deposing and killing Christian King's his wicked defence of the worship of Saints and Angels and all his idle declamations lewd lyes heathenish impostures false doctrines heresies Fiftly the Papists of England for the most part doe euill deserue the name of subjectes But were they ranked among subjectes yet are they not to be ranked among Catholikes seeing they receiue the errors of the modern Synagogue of Rome erre in the faith How-soeuer they think of themselues they haue no reason to allowe their pild Proctors pleading for others who putteth them among theeues and murderers and concludeth that Papists are to haue a tolleration of their opinions because Theeues and murderers are now pardoned We say his conclusion is weake and simple For faultes once committed are more easily pardoned then a lycence graunted to commit faultes euer heer-after Further offences against our brethern are more easilye remitted then offences that are directly committed against God Sixtly if Princes that liue vnder the Pope and are his vassals would prefer any sute to the King they would cōmend it to wiser Agents and not to such a balde compagnion Seuenthly it is a grosse conceit of a raw diuine to thinke that the Christiā world euer beleeued in the Popes triple Crowne or guard of Switzers or embraced the doctrine of the Conuenticle of Trent and Schoolmen concerning Traditions Sacraments Purgatory Indulgēces worship of Saints and Angels and such like poyntes of Popish sayth Finally if this counterfet Legat doe not shew his Commission vnder Seale and plainly proue the Popes Decretales the doctrine of the Conuenticle of Trent School-men the Popes two swordes and all the trash of Poperie he is to be rejected as a frantike forger of newe Commissions and disauowed by his clyents as a foolish and simple pleader His reasons for tolleration of Popery are either grounded vpon false positions or else want forme of good conclusions That which he sayth of the Kinges Predecessors that with Crowne Scepter and Sword they mainteyned the moderne doctrine of the Romish Church is vtterly false For they neuer beleeued that the Pope had power to take away their Crownes or that Christians like Canibals did eate Christs flesh with their teeth and swallowe it downe into their bellyes or other moderne Romish errors heresies and impieties But did any ancient Princes maintaine errors that bindeth not their posteritie to continue therein We are not to folowe the steppes of our parents where them-selues tread awrye Constantine left the Paganisme of his auncestors The auncient Kinges of Spayne were Arians yet doe the later Kinges of Spayne detest Arianisme False it is also that the people of Scotland in time past were of the same faith which this Kellison teacheth at Doway It may bee they built Abbeyes worshipped Saints vsed some popish ceremonies more then christian religiō required But K. must prooue that they beleeued the doctrine of the Cōuenticle of Trent al the Popes decretales offended in jdolatrie as grossely and obstinately as the Papists doe now or else hee trifleth out time in vaine Thirdly hee speaketh not onely falsely but also absurdly where he promiseth honour to such Princes as imbrace Poperie For what can be more dishonorable then for Kings to become vassals to lose halfe their Subjects halfe their authoritye halfe their reuenues doth Kellison suppose it honorable for Kings to be controlled deposed killed or can any free English man endure to be subiect to Italians and strangers Fourthly vainely doth this declaimer promise felicitie to the Realme declyning to popery There can be no greater bondage nor miserie for mens soules then to be entangled with popish lawes traditions and censures Base it is to endure the Masse-priestes extortions and pillages greeuous to see the land deuoured by Caterpillers Fiftly we confesse it is honorable to conquer Heresie but this honor belongeth not to Princes blinded with poperie which is nothing else but a masse or compendium of diuers heresies Contrarywise if Masse-priests were rooted out and Gods true Religion in euerie quarter sincerely receiued then should we neither feare the wrath of God threatned against jdolaters and contemners of Religion nor the enmitie opposition of men hauing no meanes to hurt vs but by the practises mutinies of Papists Sixtly neither is the Religion professed in England new nor is popery old And therein I wil ioyne issue with this Surueyor if hee dare maintaine the contrarye Hee braggeth much but the surfet of popery hath distempered his wits Seauenthly it was honorable we confesse for Constantine to restore Christian Religion But what maketh this for poperie which was not in the world in the daies of Constantine nor many ages after Furthermore when Kellison shall be at any leysure and not troubled with his Gunpowder plots of high treason then we will shew and prooue to his teeth that poperie is a corruptiō of faith a declination frō Christian Religion to errors heresies Finally to secure the Kings life and the peace of the State this wise Orator offereth oathes But Christian people are too well acquainted with the practises of Papists to trust them eyther vpon oathes bands or pledges Of late while they were moste forward to offer oathes and all securitie that could be deuised then Pearcy and his mates were sitting powder vnder the Parliament house and laying a plot for a general massacre of all true Christians and for a
the sayings of Fathers or the iudgement of the auncient Church but wholy rely vpon the opinion of the Doctors of Trent and the Pope They preferre the olde Latin translation before the original text of the Bible and allow no sence of Scripture but that which the Romish church approoueth Page 693. he maketh dissension in Religion to be a note of Atheisme but if that be so then hath he branded his owne consorts with a marke of atheisme For hardly shal you finde one article of Religion wherein the wrangling Schoolemen doe not differ one from another Bellarmine quarrelleth as often with his owne fellowes almoste as with vs. About the diuine attributes and notions they are not yet resolued If they durst many would dispute against the Popes Monarchye dispensations indulgences and such like The Masse as yet is not perfectly setled Page 696. he signifyeth the erroneous opiniōs about the head-ship of the Church are enducements to atheisme which being graunted then are the Papistes in a fayre way to atheisme For vnder the title of Christ the sole and true head of the church they admit Antichrist and bring vs foorth a monster not onely with two heades but with as many heades as Popes There wanteth therfore nothing but some Hercules to cut of these Hydraes heades and to restore to Christ his right of headship Further in euerye vacation they want their visible head which as Kellison saith giueth adauantage to Atheistes and maketh them to make a mocke at Religion They haue also some times Popes without brayne or witte which is as great an inconuenience as the rest Finally if such as teach erroneously of the presence of Christes body blood in the sacrament vnderstād not the words of Christes institution ruine Christian Religion and call all other mysteries of the faith into question as Kellison Page 698. resolutelye and peremptorily auoucheth then will it plainely fall out that the Papistes are ruiners of Religion and haue no assurance of any point of faith by them defended For as I haue before touched and shall else-where more plentifully declare they erre moste grossely in their Doctrine concerning the real presence and haue shamefully mistaken and corrupted Christes institution of that holy mysterie Wee may therefore conclude first that as the true professors of the christian faith in the church of England are moste innocent and cleare of this shamelesse imputation of atheisme moste wrongfully charged vpon them by this surueying or rather surfeting Sycophant so the Papists our aduersaries and the principall actors among them are much to be suspected that vnder colour of Popery they couer a secret poyson of atheisme Secondly if eyther our aduersaries or any other would with indifferent eyes and vnpartial iudgement consider eyther the articles of our faith which we professe or the deformities and abuses of poperie which we refuse and detest discerning truth from the slaundrous imputations of such wicked sycophants as this that then they would neither mislike vs for our forsaking the Synagogue of Satan nor allowe the impious courses of our rayling aduersaries nor long sticke in the myrie and filthie puddle of popish errors and indure his tyrannicall gouernement ALmighty God which hast told vs that Antichrist shal be reuealed and slayne by the breath of the mouth of the Lord Iesus and destroyed with the brightnesse of his comming vouchsafe dayly more and more to reueale him to all the christian world and to discouer his trecherous and murdrous practises to all true Catholikes and to dispell the mistes of calumniations lyes and forgeryes which his agentes doe dayly endeuour to spread abroad against the professors of truth that so the truth appearing both such as are in error may be reformed and the weake confirmed in the sincere profession of the Gospell the Kingdome of Antichrist destroyed through our Lord and Sauiour Christ Iesus And let all those that wish the prosperity of Sion and the conuersion or confusion of Babel say alwaies Amen Amen An aduertisment to the Reader RIDICVLOVS it is gentle Reader for him that entreth into the Battle to complaine of blowes He that cōmeth to strike others must not thinke strāge if he be striken himselfe And yet I perceiue my aduersaryes blush not to complaine that heerein they haue receiued wrong They I say that come like wolues with open mouth to deuoure vs raile at M. LVTHER Maister CALVIN al the church of England as if it consisted of Heretikes Schismatikes loose liuers Atheistes nay of a sort of men worse then Turkes and Pagans finde fault with me if I tell them of their heresies Treasons Gun-powder practises Idolatryes infidelitie perjuries and other vilanies Whether they or we haue reason I referre my selfe to indifferent judges that shal read the Treatises of both the partyes HILARY in his Book against CONSTANTIVS thought it no fault to speake sharply if truely Si falsa dicimus saith he infamis sit sermo malidicus That is if we speake vntruth let our tarte speache seeme infamous Otherwise he challengeth the liberty of Apostles in censuring manifest faults Si vniuersa haec manifesta esse ostendimus saith he non sumus extra apostolicam libertatem modestiam Saint HIEROME apolog 2. in Ruffin thinketh it lawfull to barke for Christ because Dogges barke for their Maisters Canes latrant pro dominis suis tu non me vis latrare pro Christo Beside that when a man is accused of Heresie hee would not haue him patient If then we neither shew impatiency nor speake doggedlie but only report those crimes truely of which our aduersaryes are most guilty it is then our aduersaries euill conscience that pincheth rather then our tart stile that byteth To let Dogges baule without correcting were nothing else but to encourage them in their dogged snarling and barking and Bishop Iewell of reuerend memory and others that haue vsed this mildenesse haue greatly confirmed our aduersaryes malice This therfore vnderstand that it is not out of stomacke but out of iudgment that wee take this course of plaine dealing Phryx plagis emendatur The PHRYGIAN and such as are of his base humor are bettred with stripes rather then with gentle wordes There distemper is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as THEOPHRASTVS saith in sympos apud Plutarchum That is a drunkennesse without wine But it may be corrected with a sad and tart answere Further necessity forced vs for the repelling of their malicious slaunders to shewe that they are to bee charged with those crimes justly which they impute to innocēt men most falsely And it may bee if truth make them not cease their barking yet shame will make them barke more softly This is the reason of our doing which if thou be indifferent I hope thou wilt allow If enimie I hope thou canst not justly condemne And if thou beest experimented in these courses thou canst not chuse but acknowledge the same to bee both profitable honest and necessary Profitable to represse the malice of such Curres as continually barke against truth honest for the defence of the pious memorie of the innocent and necessary for the ending of these brablements If the aduersaries giue vs no occation to lay open theit faultes we shall be content to burye them in silence If they persist in rayling and reuiling at honest men they must haue patience to heare our free answer Against Popes Cardinals Monkes Fryers Masse-priestes and their seditious Salt-peter followers wee cannot want either wordes or matter This is that which I thought good to aduertise thee and which I hope will satisfie all if they bee indifferent If not indifferent they haue no reason to take vppon them to bee our judges nor we to vnder-goe their censure nor you to mislike our stile as too sharp and vnfitting Laus Deo