to be wished I haue charitably and faithfully penned it principally and chiefly for thy sake And I nothing doubt but through the power of God it will so sufficiently perswade thee to use the ordinary meanes of thy salvation that is humbly to read the holy scriptures which hath not heretofore bene thy custome diligently to frequent godly sermons which are nowe common in this Realme God be thanked and often to conferre with zealous preachers for thy better instruction and sound confirmation as thou wilt shortly be a greater enemy to popery then thou wast before a friend thereunto For in this small volume thou shalt perceive evidently that not only popish monkes fryers and Iesuites but also their schoolemen their Summists their Canonistes their Thomistes their Scotists their Abbots their Byshops their Archbishoppes their Cardinals yea and their greatest popes themselues haue all in their domesticall dissentions and ciuill warres so battered and made equall with the ground the bulwarkes of their popery as no forraine enemy shall henceforth need either to stand in feare of their fortresses or to make assaults against the same So surceasing to speak of their muttering upon beads their praiers in straunge tongues their consecrations of bells Churches altars chalices patines corporals copes vestments albes girdles tunicles chesibles miters their exorcismes or incantations ouer oyles chrismes ashes palmes candles salt water bread their sacrificing upon such altars in such Churches before such relikes to which their sacrifices such sanctimony and merits are ascribed as that seminary is deemed best disposed for English long intended invasion who hath occupied himselfe most busily in that their superstitious kind of doting their reservations of their bread-gods often putrified and now and then of myse devoured their idolatricall adoration of reliques especially of their so termed vultus sanctus surceasing I say from speaking of these and like popish deliraments and instantly wishing thy christian conversion in Christ Iesus I bid thee heartily fare-well The names of the auncient writers and holie fathers alledged in the treatise follovving DIonysius Areopagita Irenaeus Tertullianus Origenes Cyprianus Iustinus Lactantius Athanasius Hilarius Eusebius Caesariensis Basilius Ambrosius Hieronymus Augustinus Chrysostomus Beda Euthymius Ruffinus Platina The names of popish vvriters alledged in this volume who all are of great estimation amongest the papistes and highlie renowmed in the church of Rome Popes or Bishops of Rome Clemens Gregorius magnus Adrianus Innocentius Cardinalles to the popes or Bishops of Rome Caietanus Turrecremata These were popish archbishops of great learning Antonius Panormitanus Popish Bishops excellentlie wel learned Ioannes Roffensis Ambrosius Catharinus Melchior Canus Popish Abbots Rupertus Bernardus Popish Canonistes Gratianus Angelus Navarrus Covarruvias Popish summistes Sylvester Fumus These were popish monkes or Popish friers Alphonsus Victoria Dionys. Carth. Carranza Ioseph Ang. Bellarminus Popish scholemen Lombardus Albertus Alensis Richardus Bonaventura Aquinas Durandus Dom. Soto Paludanus Mayro Popish writers who though they were not equal in dignitie yet not inferiour in learning to the rest Lyranus Gersonus Almaynus Cusanus Abulensis Viguerius Snoygoudanus Burgensis Ben. Arias Matthias Thoring Ioan. de Combis Bryto These were popish Synodes Conc. Constantinopolitanum 6. Conc. Constantinop 8. Conc. Basiliense Conc. Lateranense 1. Conc. Later 2. Conc. Tridentinum Catholike Councels Concilium Nicaenum Conc. Chalcedonense Popish constitutions or bookes equall with popish synodes Decreta Decretalia Liber sextus Missale Romanum Popish commentaries of great accompt in the Romish Church Glossa decretalium Glossa decretorum Glossa ordinaria Glossa interlinialis THE FIRST BOOKE CONTEINING CERTAINE preambles for the better satisfaction of the simplie seduced Papistes as also that the motyues in the other booke following may be read with greater profite The first Preamble IN the church of Rome for many yeares together were learned and godly byshops vvho lived orderly preached the vvord of God sincerely and fed their flocke carefully but in successe of time by litle and litle the Romish bishops did degenerat from the godly life and holie doctrine of their auncestors and became vvolues vnto their flocks tirants vnto the vvorld This is prooved at large by the testimonies of approved popish doctors in the second booke and third chapter in the 1. 2. 3. 4. 5. conclusions The great popish scholeman and Spanish Frier Victoria vvriteth in this manner by litle and litle not all at once vve vvere brought to this in ordinat course and to this so miserable state that novv vve are neither able to endure our griefs nor such remedies as the church of Rome assigneth for the same but if vve had this day such good bishops or Popes as Clemens Linus and Sylvester vvere then might vvee commit all things safely vnto them but alas to say the best of them because I vvould not vvillingly reproove them the Popes novv are farre inferiours to the auncient bishops of Rome Read Victoria his ovvne vvordes in the fourth conclusion of the fift chapter in vvhich chapter the reader shall find much other vvorthie matter to the like effect as that the dissolute practise of the church of Rome is novv so intollerable that the vvorld is not able to endure it that not onely the simple sort but even the best of all are greatlie scandalized therevvith that none seeke for dispensations vvhether it be for mariages or for irregularities or for spirituall benefices but they roundlie obteine their suites that not so manie keepe the lavve as are dispensed to breake the lavv adde hereunto the seventh preamble for more perspicuitie The 2. Preamble BLinde Byardes that neither had anie thing neither knevv anie thing desirous to speake placentia and to flatter the Popes for their ovvne preferment began to vvrite glosses vpon the popish lavve and therein to ascribe lordlie and more then royall titles to the Pope so doubtles saith their religious Frier Victoria Reade his vvordes in the sixt chapter and third conclusion So then through ignorance and povertie our holie father aspired to his tyrannie The 3. Preamble THe Pope hath no povver coactive over anie king but is the Emperours subiect and ovveth him obedience Pope Gregorie surnamed the great doth confesse no lesse read the sixt Chapter The 4. Preamble POpe Iohn vvas enforced to recant his false doctrine before the king and the learned at Paris Read the third chapter and the fift conclusion ergo Peters faith failed in the Pope The 5. Preamble THe Pope in S. Cyprians time vvas esteemed but as fellovv and companion to other bishops for vvhich cause S. Cyprian contemned his opinion and reiected his determination though set dovvne by the consent of a provinciall councell vvhich doubtles S. Cyprian vvould never have done if hee had acknovvledged or graunted anie such authoritie to the Pope as the Pope this day chalengeth to himselfe Nay S. Cyprian thought himselfe everie vvay the Popes equall and the African counsel to be of as good authoritie as the Italian or Romish sinode and therfore reprooved the
Pope verie sharplie both of pride and ignorance read the third chapter and last conclusion The 6. Preamble ALl the Apostles had not onely the same povver and auctoritie but iurisdiction also as vvholly largely effectually and in all respectes as Peter had Read the sixt chapter and first conclusion The 7. Preamble POpish purgatorie vvas invented by Popes and Popish parasites neither vvas it ever admitted liked or beleeved of the greeke church vntil this day Read the 7. chapter and 2. conclusion and here I vvill alleage the verie vvordes of our Roffensis sometime bishop of Rochester a man so renovvmed not in England onely but through out the vvorld amongst papists as his vvords may carie credit sufficient vvith them thus he vvriteth I vvil not alter or change one vvord Sed graecis adhunc vsque diē non est creditū purgatoriū esse legat qui velit Graecorum veterum commentarios nullum quantum opinor aut quam rarissimum de purgatorio sermonem inveniet sedneque latini simul omnes ac sensim huius rei veritatem conceperunt paulo post nō absque maxima sancti spiritus dispensatione factum est quod post tot annorum curricula purgatorij fides indulgentiarum vsus ab Orthodoxis generatim sit receptus quumdiis nulla fuer at de purgatorio cura nemo quaesivit indulgentias nam ex illo pendet omnis indulgentiarum existimatio si tollas purgatorium quorsum indulgentijs opus erit his enim si nullum fuerit purgatorium nihil indigebimus contemplantes igitur aliquandiu purgatorium incognitum fuisse deinde quibusdam pedetentim partim ex revelationibus partim ex scripturis fuisse creditum atque ita tandem generatim eius fidem ab orthodoxa ecclesia fuisse receptissimam facillime rationem aliquam indulgentiarum intelligimus quum itaque purgatorium tam sero cognitum ac receptum ecclesiae fuerit vniversae quis iam de indulgentijs mirari potest quod in principio nascentis ecclesiae nullus fuerat earum vsus caeperunt igitur indulgentiae postquam ad purgatorij cruciatus aliquandiu trepidatum er at The Greekes to this day do not beleeue that there is a purgatorie read vvho vvil the commentaries of the auncient Grecians and he shal find either verie seldome mention of purgatorie or none at all for neither did the Latine Church conceive the veritie of this matter at one time but by leisure neither vvas it done vvithout the great dispensation of the holy ghost that after so manie yeares Catholikes both beleeved purgatorie and received the vse of pardons generallie so long as there vvas no care of purgatorie no mā sought for pardons for of it dependeth all the estimation that vve have of pardons if thou take avvay purgatorie to vvhat end shall vve neede pardons for if their be no purgatorie vve shall neede no pardons considering therfore hovv long purgatorie vvas vnknown then that it vvas beleeved of some by litle and litle partly by revelations and partly by the Scriptures and so at the last beleeved generally of the vvhole church vve do easilie vnderstand the cause of perdons since therefore purgatorie vvas so lately knovven and received of the vniversal church vvho can novv admire pardons that there vvas no vse of them in the primitiue Church pardons therefore began after the people stood in some feare of purgatory these are the vvords of this popish bishop vvhich vvordes if they be vvel marked vvith all the circumstances are able vvithout more adoe to persvvade anie man to detest the Romish religion for vvhich cause I have alleaged them at large 1 First therefore vvee learne here that the greeke church never beleeved purgatorie to this day 2 Secondly that the Latine church and church of Rome did not beleeve the said purgatorie for manie hundreds of yeares after S. Peters death vvhose successor the pope boasteth himself to be 3 Thirdlie that this purgatorie vvas not beleeved of all the latine church at one and the same time but by litle and litle vvhere note by the vvay that poperie crept into the church by litle and litle not all at one time vvhich is a point that galleth the papistes more then a litle I vveene 4 Fourthly that purgatorie vvas beleeved in the latter daies by speciall revelation of the holie ghost 5 Fiftlie that pardons came not vp till purgatorie vvas found out for in purgatorie resteth the life of pardons as vvhich there being no purgatorie are not worth a straw 6 Sixtly that purgatorie vvas a long time vnknovven 7 Seventhly that purgatorie could not be found in the scriptures of a long time 8 Eightlie that it vvas not vvholie found out by the scriptures but partlie by revelations 9 Ninthly that pardons vvere not heard of or knovven to the primitive church 10 Tenthly that then pardons began when men began to feare the paines of purgatorie Behold novv gentle reader vvhat a vvorthie fisher vvas my popish Lord of Rochester hee hath caught vvith his net at one draughtten goodly fishes that is to say ten vvorthy observations for Christian aedification Further then this out of the seventh and eight observations I gather three special documents by a necessarie and irrefragable consecution First that the second booke of the Machabees is not Canonical or penned by the holie ghost For if that booke vvere of canonicall authoritie vvhich the papistes purgatorie could not but haue bene knovven so soon as that booke vvas knovvn vvhich yet Roffensis denieth The reason is evidēt because purgatorie is verie effectuallie plainlie conteined therin Secondlie that the Church of Rome for of that church speaketh the Bishop reputeth the vvorkes of God vnperfect albeit Moyses avoucheth the contrarie Dei inquit perfecta sunt opera The vvorkes of God saith he are perfect I prooue this because as the Bishop saith the scriptures made purgatorie knovven to the church but vnperfectlie yet the truth is that if God make purgatorie knovven by the scriptures then purgatorie is made knovven perfectlie by them or else Gods vvorks that is the holie scriptures must be vnperfect but I vvil rather beleeue Moyses the holie prophet of God then my lord our fisher though the popes canonized martir Thirdlie this Bishop for this his doctrine must either come againe to retract his opinion or else wil he nil he condemne the pope and church of Rome This I wil proove by a most plaine and evident demonstration For the better vnderstanding vvherof I shal desire the gentle reader to observe three thinges vvith me First that the church of Rome preacheth novv and did in this Bishops time that the bookes of Machabees are canonicall scripture and penned by the holie ghost Secondlie that the church of Rome neither beleeued nor knevv purgatorie for manie years together after the receite of holie scripture and these bookes of Machabees Thirdlie that purgatorie is effectuallie and plainely conteined in the second booke of Machabees by popish
his written disputations abridged by Robert Persons his brother Iesuite defendeth and approoveth another opinion plaine opposite to all yet rehearsed and maketh in deede the Popes pardons not woorth a button which is the cause as I probably coniecture that the third and last part of his disputations is not permitted as yet to come abroade and either will never be published or wholly omitted or at least changed before it come abroad The Councell of Trent speaketh very slenderly and coldly of the Popes pardons The third Conclusion TO give pardons as the Pope doeth is a straunge and newe doctrine of a most damnable Religion which neither Christ nor his Apostles ever taught or practised This I will proove as I doe other things by the expresse testimonies of the Popes owne renowmed Doctors that so all the worlde may perceive and beholde Papistrie confuted and confounded by papistrie it selfe Sylvester reputed and as it were surnamed absolutus Theologus hath these verie wordes Indulgentia nobis per Scripturam minimè innotuit licet inducatur illud Apostoli si quid donavi vobis sednec per dicta antiquorum Doctorum sed modernorum The Popes pardons saith the Popes owne deare Doctor were never knowen to us by the Scriptures although some alleadge Saint Paul for that purpose neither were they knowen by the auncient Fathers but onely by late writers Antoninus in his first part hath the verie wordes alreadie cited and holdeth the selfe same opinion with fryer Sylvester Petrus Lombardus who with great diligence collected into one volume all worthie sentences of the auncient fathers and therefore was surnamed the Master of sentences maketh no mention of the Popes pardons at all as which he could not finde notwithstanding his painefull industrie imployed in that kinde of exercise For as Sylvester truly writeth the olde writers were not acquainted with any such thing The like may be said of S Cyprian S. Augustine S. Hierome Nazianzene and others of antiquitie for which cause Durand Caietain and sundrie other schoolemen affirme the popes manner of pardoning to be a newe thing in the Church of God Neither can Dominicus Soto deny the same indeede albeit he busieth him selfe more then a little in the Popes defence if it would be Yea the originall of popish pardoning is so very young as their famous martyr and bishop M. Fisher in his aunswere to M. Luthers articles was enforced to admit the newnesse and young age of the same and to yeeld this reason in defence thereof to wit that purgatorie was not so well knowne at that time to the Church as it is nowe which saying I weene is true indeede because purgatorie and pardous were not heard of in olde time and nowe onely knowen by vaine grosse and sensuall imaginations O worthie pardons O brave purgatorie O holy pope of Rome what stronge reasons what forcible arguments what grave authorities are alleadged in your behalfe Let us heare with attention the finall resolution hereof set down by Sylvester and Antoninus for their holy father the pope Quia inquiunt Ecclesia hoc facit servat credendum est ita esse Because the Church this doeth and thus observeth we must beleeve that it is so Loe a short and sweete conclusion as if they should say though we can proove the popes pardons neither by Scriptures nor by fathers nor by reasons yet must we beleeve them because the Church that is the pope saith so who can not erre which saying gentle Reader both hath bene and is the sole and onely foundation of all notorious Papistry The 4. Conclusion THE Popes manner of pardoning argueth aswell inordinate affection of filthie lucre as also want of charitie His want of charitie is prooved and convinced in that he can deliver as his religion teacheth all soules out of purgatorie with his word and neverthelesse suffereth them to abide most bitter torments so many yeeres in that affliction For the papistes holde that the paines of purgatorie are as great and painefull as be the torments of hell and that they differ accidentally in this only because the paines of purgatorie shall once have an ende but the paines of hell never Thus writeth Sylvester Prieras Sicut potest Papa liberare à poena peccatorum debita in hoc mundo omnes qui sunt in mundo si faciant quod mandat etiamsi essent millies plures quà m sunt it a liberare potest omnes qui sunt in purgatorio siquis pro eis faciat quod iubet As the Pope can deliver al in this world from paine due for sinne in this world if they doe that which he appointeth though they were thousands more then they be even so can he deliver all that are in purgatorie if any doe that for them which he commandeth and lest any man should thinke that impossible or a verie difficult matter which the Pope requireth to be done Sylvester in another place telleth us that it is a thing most easie These be his wordes Indulgentiae simplicitèr tantum valent quantum praedicantur modò exparte dantis sit autoritas ex parte recipientis charitas ex parte causae pietas Pardons are simply worth so much as they are preached so there be autoritie in the giver charity in the receiver piety in the cause or motive But so it is that the souls in purgatory be in charity by popish confession for else they could not be out of hel and that the pope hath authoritie as also that he graunteth his Pardons for good and godly causes I suppose no Papist will denie if they doe my argument is the stronger and my selfe shall easily agree there to Bartholomaeus Fumus confirmeth this point when he thus writeth Papa posset liberare omnes animas Purgatorij etiamsiplures essent si quis pro eis faceret quod iuberet peccaret tamen indiscretè concedendo The Pope could set at libertie all the soules of Purgatorie though never so many if any would doe that for them which he appointed marrie he should sinne by his undiscreete pardoning And the popish schole-doctor Viguerius proceedeth further and avowcheth it to be neither inconvenient nor against the justice of God these are his expresse wordes Nec est inconveniens quòd Papa Purgatorium posset evacuare non enim per hoc aliquid detraheretur Divinae iustitiae Neither is it inconvenient that the Pope can harrowe hell for that doeth nothing derogate from the iustice of God Nowe to say that he can this doe but yet doeth it not to keepe him selfe from sinne is altogether vaine and frivolous For first he should no more sinne in delivering all then he doeth in setting one onely at libertie as is alreadie prooved by Sylvester and Viguerius Againe plenarie Pardons are so common at the houre of death as none that either have friendes or money are or can be destitute thereof which yet is a poynt more undiscreete then the other by their owne
Apostolicae traditionem approbentur non habent Romanae Ecclesiae authoritatem nec aliter se habent quam sià Concilio sine Lega tis prodijssent paulò pòst Solidam auctoritatem quam in confirmandis fratribus dogmatibus Petrus habet in Legatos transferre non potest If the Legate doe anie thing contrary to instruction given him hee must not be deemed to proceede of power delegate and so there is no cause why the pope shall be thought to approve the decrees The decrees therefore which the Legate shall approove against tradition of the Church of Rome have no authoritie from the Church of Rome neither are they of anie more force than if they had proceeded from the Councell without consent of the Legates The sound authoritie therefore which Peter hath in confirming his brethren and decrees he cannot transferre unto his Legates These are the expresse wordes of Canus that great piller of popish doctrine Out of whose wordes I note first that decrees of Councels bee of no force without consent of the Legates I note secondlie that the decrees of Councels even when they have the consent of the Legates are yet of no force when the Legates condiscend to anie thing against the Popes minde I note thirdlie that the Pope cannot translate or give his authoritie unto the Legate and consequentlie the Pope greatlie abuseth the whole world when he calleth together all bishops in the Christian world and yet will allowe nothing that they doe unles it be the same that hee decreeth in his chaire at home Now that hee never commeth to Councels in his owne person Bellarminus recordeth in this maner Summus Pontifex nunquam interfuit Concilijs Orient alibus per se c. The Pope was never present at the Councels in the East Church in his owne person and why was not the Pope present at generall Councelles in the East Church Bellarminus giveth two reasons the one forsooth because it was not convenient that the heade should follow the members The other because the Emperour would ever sitte in the highest place which our humble Father the Pope coulde not endure Out of vvhose wordes I note two thinges the one that the highest place in Councels was in olde time reserved to the Emperour the other that the Greeke Church did never acknowledge the Popes primacie The second Conclusion IN these latter dayes since the Pope attained his usurped iurisdiction generall Councelles are so destitute of the holie Ghostes asistance though the Papistes never cease to bragge thereof that they decree altogether against the holie Ghost This is manifest by the solemne decrees of the late Councel of Trent as after due examination will evidentlie appeare First therefore the saide Councell decreed flatlie that to be no matrimonie which was approoved Matrimonie by the uniforme consent of the auncient Catholike Church and which is this day perfect Matrimonie by Christes institution These be the wordes of the Councell Qui aliter quam praesente parocho vel alio Sacerdote de ipsius seu ordinarii licentia duobus vel tribus testibus matrimonium contrahere attent abunt eos sancta synodus ad sic contrahendum omnino inhabiles reddit huiusmodi contractus irritos nullos esse decernit presenti decreto They that shall goe about to marrie otherwise than in the presence of the parish Priest or of some other priest by his licence or graunt of the Ordinarie and with two or three witnesses those the holie Counsell maketh utterlie uncapable of Mariage and defineth by this present decree such contracts to be frustrate and of no force By which words and by which decree we see plainelie that this day those persons are made uncapable of matrimonie and their mariage disanulled whom Christ pronounceth capable and whose marriage hee approoved For before this decree of the late Councell of Trent all papistes in the worlde approoved private and secrete matrimonies for true and perfect yea all learned papistes doe confesse constantlie such clandestine matrimonies to be true mariages in England albeit that such contracts be of no force neither in Spaine nor Italie by their religion The reason hereof is because promulgation of the said Tridentine Councels decree was not yet made in England as appeareth by the first Cannon in the eight section dereformatione This constant opinion of all Divines the Councell it selfe acknowledged in these wordes Dubitandum non est clandestina matrimonia libero consensu facta rata vera esse matrimonia quandiu Ecclesia ea irrita non fecit There is no doubt but clandestine and secrete matrimonies made with free consent were perfect and true matrimonies so long as the Church did not disanull the same Yea the Councell of Trent acknowledgeth matrimonie to be one of the seven Sacraments of the newe Testament instituted by Christ and yet accurseth all such as beleeve not the Church of Rome to have authoritie to dissolve the same These be the wordes Si quis dixerit matrimonium non esse verè propriè unum ex septem legis Evangelicae sacramentis à Christo domino institutum sed ab hominibus in Ecclesiam invectum neque gratiam conferre anathemasit If anie shall say that matrimonie is not truelie and properlie one of the seven Sacraments of the Evangelicall law instituted by Christ our Lord but brought into the Church by men neither to give grace accursed be that man And in another place it hath these wordes Si quis dixerit Ecclesiam non potuisse constituere impedimenta matrimonium dirimentia vel in ijs constituendis errasse anathemasit If anie shal say that the Church could not appoint impediments which dissolve matrimonie or that the Church erred in appointing them accursed be that man These bee the decrees of the holie Councell of Trent which as the Papists beleeue had the assistance of the holie Ghost and therefore could not erre Out of which decrees we have first that matrimonie is a contract instituted by Christ himselfe we have secondlie that it is an holie Sacrament with the Papistes Wee have thirdlie that it is now no Sacrament with the Papistes which by Christs institution is a Sacrament in their religion We have fourthlie that matrimonial contractes made without the presence of a Priest are true and perfect matrimonies by Christes law and institution We have fiftlie that such matrimonies to wit clandestine are disanulled and made no matrimonies by the Pope and his Tridentine Councell neither will it help to say as the wiser sort of Papists doeth that the Councell doeth not unmarie persons alreadie married but onelie disableth unmaried persons so as their prohibited marriages cannot be of force For first the Councell pronounceth that to be no Mariage by reason of mans prohibition which without such prohibition should bee perfect mariage by Christs institution as is alreadie prooved out of the said Councell Secondlie that
decree of the Councell but also that the Councell may upon a reasonable cause exempt anie man from his iurisdiction that the Councell may iudge and depose the Pope as also compell him to appeare and for his disobedience excommunicate his Holines The Popes owne deare Friar Iosephus Angles Valentinus avoucheth in these wordes Concilium ecclesiae potest Papam per excommunicationem compellere nt redditurus rationem haeresis aut apostasiae criminis cuius accusatur compareat in his duobus casibus illum excommunicare patet quia cumpossit in his duobus casibus papam deponere erit tunc illo superior exconsequenti antequam deponatur per excommunicationem illum ut in iudicio compare at compellere aliter enimsi non posset Concilium Papam compellere neque posset illum iudicare A generall Councell may by excommunication compell the Pope to appeare and to give an account of that heresie or apostacie whereof he is accused and in these two cases excommunicate him The thing is evident because when it can in these two cases depose the Pope it shall then be his superiour and consequentlie before he be deposed compell him by excommunication to appeare in iudgement For otherwise if the Councell could not compell the Pope neither could it iudge him I could alleadge moe like testimonies in this behalfe but it is needles because manie expresse textes in the Popes owne cannon lawe doe witnesse the same whereof this one of Pope Zozimus may suffice for manie Contra statuta sanctorum Patrum condere aliquid aut immutare nec huius quidem sedis potest authoritas To make any lawe or to chaunge any thing against the decrees of the holy fathers this our seat of Rome hath no authoritie Victoria saith thus Bene scio quod Pavormitanus Gerson Okam defendunt quod licet appellare a papa ad concilium I know right wel that Pavnormitaine Gerson and Okam doe holde that vvee may appeale from the pope vnto a generall councell Bellarminus graunteth that albeit Cameracensis Gerson Almaine Cusanus Pavnormitanus Florentinus Abulensis who all are great popish doctors doe differ in the maner yet doe they all acknowledge the povver of a generall councell to be greater then the authoritie of the pope These be his verie owne words Conveniunt tamen in eo omnes vt doceant esse hanc potestatem immediatè in ecclesia proinde mortuo papavel deposito vel nolente adesse concilio concilium non propterea esse corpus imperfectum sed perfectū habere potest atē papalē definiendi de fide sanciendi leges dandi indulgentias c. exquib deducunt concilium esse supra papam posse ipsum indicare punire idem esse querere an papasit maior concilio ac si quereretur an pars sit maior suototo But they all agree in this that they teach this power to be immediatly in the church and therefore when the Pope is dead or deposed or will not come to the councel as he neuer doth that then the councell is not an vnperfect bodie but perfect and hath papall power to define matters of faith to make lawes to giue pardons c. VVhereupon they gather that the councell is aboue the pope that it can iudge him and punish him and that it is all one to demaunde if the pope be greater then the councell as if it were asked if the part be bigger then the whole The councell of Basill defined it for an article of our faith to beleeue that the councell is aboue the pope These be the expresse words of the councell Veritas de potestate concilij generalis vniuersalem ecclesiam repraesentantis supropapam quemlibet alterum declarata per Constantiense hoc Basileense generalia concilia est veritas fidei catholicae The veritie of the power of a generall councell representing the vniuersall church aboue the pope and euerie other person declared by the generall councell of Constance and this of Basil is the verie truth of the catholike faith And the councell addeth another clause to wit that whosoeuer denieth this veritie obstinately is to be reputed for an heretike In fine Pope vrbanus saith thus Vbi apertè Dominus veleius apostoli eos sequentes sancti patres sententialiter aliquid definierunt ibi non novam legem Rom. Pontifex dare sed potius quod praedicatum est vsque ad animam sanguinem confirmare debet vvhere our Lord or his apostles haue spoken any thing plainlie and the holy fathers comming after them haue defined any thing iudicially There the bishop of Rome must not make any new lavv but rather confirme that vvhich is preached vvith the best bloud in his bodie The fourth Conclusion GEnerall and popish councels in these daies are as a nose of waxe and the decrees therof as vncertaine as the wind This conclusion is proved to be such by the expresse iudgement of great learned papistes Bellarminus writeth of councels in this maner Nos dicimus concessum episcoporum in concilijs legitimis esse verum iudicum concessum eorum decreta leges necessario sequendas vve say that the assembly of Bishops in lavvfull councels is the true assembly of iudges and that their decrees and lavves must bee followed of necessitie But in another place the same Bellarminus hath these vvords Dico igitur concilium illud non posse errare quod absolutè est generale ecclesiam vniversam perfectè representat eiusmodi autem concilium non est antequam adsit sententia summi pontificis I say therefore that that councell cannot erre which is absolutely generall and vvhich representeth the vniuersall church perfectly but such a councell is not before the pope giue his assent And hee saith againe in the selfe same chapter Idem enim est sive pontifex expresse concilium reprobet sive conciliū agat contra pontificis sententiam For it is all one whether the pope expressely disalow the councel or the councell doe against the popes mind Now in the first place Bellarminus telleth vs that bishops are true iudges in the councels and haue definitiue voices in the same and that their decrees must needes be followed But in the other two places he singeth another song and telleth vs that though the Pope commeth not in person to the councels but sendeth his legats in his place yet are the decrees of such councels of no force nor to any purpose vnlesse they bee according to the popes mind They are therefore as a nose of waze because when the bishops haue imploied their whole industrie when they haue vsed long consultation when they haue disputed the matter pro contra when they haue inuocated the holy ghost and haue with mature deliberation set downe cannons accursing such as will not obay the same the pope notvvithstanding saith all this is not worth a stravv as which is contrarie to his opinion that
times greater then is the regalitie of the king Pope Gregory saith further in this expresse maner Intelligendum non est quòd Rex vel Imperator super bonos malos gladii acceperit potestatem sed in eos solummodò qui utentes gladio eius sunt iurisdictioni commissi We must not understand that the King or Emperour hath receiued power of the sworde over the good and the evill but onely over them who using the sword are committed to his iurisdiction Behold how the Scripture is tossed and wrested to take from kings that power which God hath given them The popish parasites the glossators of the Canons ascribe more magnificall and plaine divine titles unto the Pope even such as no way can be denied to be proper and peculiar to God alone These are their expresse words Sic Papa dicitur habere coeleste arbitrium ideò etiam naturam rerum immutat substantialia unius rei applicando alij de nihilo potest aliquid facere So the pope is said to have celestial arbitremēt and therefore doeth he alter the nature of things by application of the substantiall partes of one thing to another he can make of nothing something Thus verily do they write and yet no greater blasphemy can be uttered Ioannes Gerson though otherwise a great papist maketh rehearsal of intollerable dignities and titles ascribed to the pope which notwithstanding the pope himselfe hath acknowledged as pertaining to him but the said Gerson them reprooveth derideth These be his expresse words Consurgit ex adver so blandiens subdola adulatio ad aures Ecclesiasticorum praecipuè summi Pontificis insusurrans ô quanta quanta est sublimitas ecclesiasticae potestatis tuae quonians sicut Christo collata est omnis potest as in coelo in terra sic eam Christus omnim Petro suisque successoribus dereliquit Vnde nec Constantinus quicquam Sylvestro papae contulit quod non esset priùs suum sedreddidit iniustè detentum Porrò sicut non est potest as nisià Deo sicnec aliqua temporalis velecclesiastica imperialis velregalis nisià Papa in cuius foemore scripsit Christus Rex regum Dominus dominantium de cuius potestate disputare instar sacrilegij est cui neque quisquam dicere potest cur ita facis mentior si non inveniantur haec scripta ab illis etiam qui sapientes sunt in oculis suis. There starteth up on the contrarie side faire-spoken and craftie adulation whispering in the eares of Clergie men especially of the pope Oh how great how great is the Maiestie of thine Ecclesiasticall power for as all povver vvas given to Christ in heaven and on earth So Christ left all the same power to Peter and his Successours VVherefore the Emperour Constantine gave nothing to Pope Sylvester which was not his owne before but onely restored that which was uniustly deteined from him Further as there is no power but of God so is there neither any temporall or Ecclesiasticall Imperiall or Regall but of the Pope in vvhose thigh Christ hath vvritten the King of Kinges and Lord of Lordes of whose power to dispute is as meere sacriledge to whome no man may say VVhy doest thou so I am a lyar if these thinges be not written even of them who are vvise in their owne conceites These are Doctor Gersons wordes vvho though he vvere a great Papist yet could he not digest these Antichristian blasphemies neither hide or conceale them vvithin his breast Neverthelesse Pope Bonifacius did not onely acknovvledge them but vvith great pleasure practised the same as vvitnesseth the said Gerson in these vvordes Hanc existimationem habuisse visus est Bonifacius octavus in quadam decretali putatur ab alijs depositio unius Regis Franciae per Papam Zachariam hic esse fundata tanquam Papa sit qui trasferre possit Reges regna Pope Bonifacius the eight of that name seemeth in a certaine decretall to have had this opinion of his ovvn authoritie Others thinke that the deposition of Childericus the French King by Pope Zacharias vvas grounded in this Antichristian and godlesse conceit as if for soothe the Pope vvere he that coulde depose Princes and translate their kingdomes And our Iesuite Bellarminus is so farre from blushing at this most detestable fact of Pope Zacharie that he yeeldeth the reason si dijs placet for the iustification thereof Childericum inquit deposuit Papa in eius locum Pipinum Caroli magni patrem Regem creari iussit cuius causa fuit quia propter socordiam Childerici Religioni Regno in Gallia extrema ruina imminere videbatur The Pope saith our Iesuite deposed Childericus and commaunded to place Pipinus father to Charles the great in his throne The cause vvhereof was this because forsooth through the negligent governement of Childericus the Kingdome and Religion of Fraunce seemed to be in great daunger Thus saith the Popes vassall out of vvhose vvordes I gather first that so much may be truely verified of Popes as Gerson hath avovvched I gather secondly that the Pope chalengeth both svvordes and himselfe to be not onely universall Bishoppe but universall King also over all the vvorld I gather thirdly that the Iesuites hovvsoever they dissemble by their fondly imagined aequivocation thinke of our most gratious Soveraigne Queene Elizabeth and meane to doe vvith her most excellent Maiestie as the Pope thought and did vvith Childericus and for that end saltem secundariò are so many Iesuites sent seditiously into this land Secondly my L. Abbot their ovvne deare Bernard savve in his time such tyrannie and Antichristian dealing in the Church of Rome as hee vvas thereby and therevvith enforced to exclame in these wordes Tempus faciendinunc quia dissipaverunt legem bestia illa de Apocalypsi cui datum est os loquens blasphemias bellum gerere cum Sanctis Petri Cathedram occupat tanquam Leo paratus ad praedam It is novve high time to doe good for they have troden under foote Gods Lavve That beast mentioned in the Revelation to vvhome vvas given a mouth speaking blasphemies and to make vvarres vvith the Saintes sitteth in the chaire of Peter as a Lyon ready to take his praye Thirdly the Pope doeth not onely take upon him to depose kings and Emperours him selfe but he avovvcheth further that Subiectes may and are bounden to depose their dread Soveraignes vvhensoever they decline to infidelity which certes is by popish interpretation vvhen any King or Queene embraceth syncerely the holy Gospell of Christ and denyeth Romish poperie For thus vvriteth Bellarminus vvhose doctrine the Pope hath lately approoved At si isti ijdem principes conantur avertere populum a fide omnium consensu possunt debent privari suo dominio But if these Princes goe about to avert the people from the faith of the Church of Rome then by the consent of all
purgatorie and yet by vvay of suffrage no such thing can bee assured no more then vvhen an other devoute papist shall offer vp his prayers for them vvhich thing seemed so to trouble Bellarminus that in his written dictates hee knovveth not vvell vvhat to holde or vvrite concerning romish pardons Thirdly because the pope can not applie Christs satisfaction more effectuallie to them by his pardoning then the same is applied to them by the saying of masse as vvhich by popish religion is the selfe same sacrifice reallie that vvas offered vpon the crosse and yet doth no papist saye or thinke that our saying of masse can or vvil deliuer his friends soule from purgatory For othervvise there vvould not be so many masses said so many times for the selfe same persons as hath beene and is daily seen amongst the papists For to this end doe they celebrate and obserue yerely anniuersaries for soules departed 10. 20. 30. 40. 60. yeares before vvhich the pope cardinals and monkes had taught the people to frequent as most necessarie for their friends soules in purgatorie Fourthly because it cannot be proued that after God hath pardoned our sinnes and the eternall paine due for the same there still remaineth some temporal paine remissible by the popes pardons Fiftly because al the three thinges required of papistes in popish pardoning are most firm certaine and readie in the soules of purgatorie to vvit auctoritie in thhe giuer charitie in the receiuer and the cause of pietie For first the soules of purgatorie bee in charitie as all papistes confesse as vvho othervvise could neuer be saued 2 Secondly it is mere crueltie not to helpe the faithful in such vvofull case Thirdlie if they denie the popes auctoritie I vvill vvillinglie denie it vvith them though he accurse me as hee hath alreadie done for my paines For I nothing doubt but God of his great mercie vvill conuert his curse to my greater ioy and blisse And here because the Seminaries neuer ceasse to boast in corners amongest the simple that none in this realme dareth to dispute with them I offer publique dispute with what seminarie in England soeuer he be no one or other excepted who soeuer so it may stand vvith the honourable licence and good liking of higher povvers whose mindes I am of dutie bound to obay in that behalfe For I nothing doubt if my option may bee graunted but that it will tend to the glorie of God the service of my soveraigne the honour of my countrie the edification of the auditours and the comfort of myne owne soule The reason is for that I know verie sufficientlie the foundations groundes auctorities and reasons of both sides and vvithal behold as in a glasse of christall the euident confutation of all whatsoeuer can possibly bee said in defense of papistrie which if I had not first seene I had neuer departed from popish doctrine The 7. Conclusion IF the popes pardons be not of so great force and worth so much as they are said and preached to be then is the popes religion vaine and of no credite at all This proposition both is and must be graunted of all papistes if they will defend their now professed Romish religion Thomas Aquinas whose doctrine and bookes divers popes haue approoved for good and godly writeth thus Ecclesia praedicando indulgentias non mentitur ita tantum valent quantum praedicantur sicut enim dicit Augustinus si in sacra Scriptura deprehenditur aliquid falsitatis iam robur authoritatis sacrae Scripturae perit Et similiter si in praedicatione ecclesiae aliqua falsitas deprehenderetur non essent documenta Ecclesiae alicuius autboritatis adroborandam fidem The Church preaching pardons doth not lie and so they are worth no lesse then they are preached For as Augustine saith if in holy Scripture any falshood be found euen then the full authoritie of holy scripture perisheth utterly And in like manner if in the preaching of the Church any falshood should be found the doctrine of the Church shoulde not be of any force to establish our faith These are the wordes of their canonized saint and renowmed doctour Aquinas which shewe unto us so plainely as more plainely nothing can be told that if the Church of Rome erre in any one point as in giving pardons or such like then must we giue no credit to it in other pointes of religion Neither is this the opinion of Aquinas onely but their other great Thomist Dominicus Soto singeth the same song These be his wordes Alij dixerunt indulgentias nihil prorsus valere nisi quantum unusquisque devotione sua faciendo quodindulgentia praecipit moeretur Attamen isti seu blasphemi non sunt audiendi sanè qui authoritatem Ecclesiae infringunt si enim de hac re nos Ecclesia seduceret nulla ei esset in reliquis adhibenda fides Some said that pardons were no more woorth at all then every man doeth merite by his owne devotion But these fellowes are to be reiected as blasphemous because they infringe the authoritie of the Church for if the Church should in this point seduce us then were there no credite to be given unto it in other pointes These are the expresse wordes of the Popes owne and best Doctors Aquinas and Soto whose testimonies with that which is said in other conclusions disable altogether the authoritie and religion of the Church of Rome For if the Church of Rome deceive us in her pardons as is sufficiently prooved that she hath done then is she not to be credited in other things as both Aquinas and Soto tell us whose doctrine the pope yea sundry Popes of Rome have confirmed THE COROLLARIE FIRST therefore since the Popes pardons be foolish and repugnant to common sence Secondly since the veritie and efficacie of pardons be so uncerten as the best learned Papistes can not tell what to say or write thereof Thirdly since to give pardons as the Pope doeth is a strange and new thing as which neither Christ nor his Apostles ever taught or practised Fourthly since the Popes manner of pardoning ordinarie popish practise considered is most absurd Fiftly since the Popes pardons in Romish doctrine are reputed aequivalent with holy martyrdome Sixtly since the Popes pardons be not such nor so forcible as they are preached to be Seventhly since the foundation of Popish pardons is blasphemous and derogatorie to Christes passion Eightly since the Pope taketh upon him by his pardons to deliver soules from purgatorie which he can not perfourme Nynthly since Aquinas Soto and Sylvester his owne renowmed Doctors doe affirme that if the Pope preach falsely in his pardons all his other doctrine is false and naught I conclude that it is a sufficient motive for me to renounce the Romish religion as false erronious and pernicious doctrine Thus much of the first Motive THE THIRD CHAP ter Of the Popes maners Faith and Religion ALbeit concerning Sanctimonie of life and honest conversation
iurisdiction against their naturall dread Soueraignes For they sweare to defend the popes vsurped authoritie against all people none excepted which his vsurped authoritie as you haue partlie heard and shall heare more at large in the sixt Chapter following extendeth it selfe to the translation of kingdomes empyres and regalities The Corollarie FIrst therefore since generall counsels in these daies are nothing else but a meere subtiltie to deceiue Gods people withal 2 Secondely since the said councels decree all together against the holy Ghost 3 Thirdly since Popes take vpon them to approue or disproue councels at their pleasures 4 Fourthlie since by popish doctrine councels can iudge and depose popes 5 Fiftly since councels bee as a nose of waxe and as vncertaine as the vveathercocke 6 Sixtly since appeales may be made vnto councels from the Pope though the pope denie the same 7 Seauenthly since the popes doctrine can not be mainteined but by extorted othes I conclude that it is a sufficient motive for mee to renounce the mish religion as false erroneous and pernitious doctrine Thus much of the third Motyve THE FIFT CHAPTER Of the Popes Dispensations THe enormities in popish dispensations are such so great and so manie that if I should receite all time would sooner faile mee then matter wherof to speake I will therefore at this present content my selfe with some fevv reseruing the residue till more conuenient time The 1. Conclusion THE pope vsually dispenseth vvith professed Monkes that they may marrie lawfullie which dispensation is not onely against the lavve divine with them but flatlye against the Popes owne religion In this conclusion three thinges are to be proued 1 First that the pope doth dispense as is said 2 Secondly that his dispensation is against the law diuine 3 Thirdly that it is against his owne religion For the first part Navarrus writeth in this maner Papa potest dispensare cum monacho iam professo vt contrahat matrimonium imò de facto multi papae dispensarūt Consentit ipse Caietanus Antoninus Paludanus The pope may dispense vvith a Monke alreadie professed that hee may take a wife and marrie for many popes de facto haue dispensed so Caietanus Antoninus and Palludanus are of the same opinion For the second point Victoria writeth thus Multitenent quod Papa non potest dispensare in votis quia dispensatio proprie est relaxatio iuris vnde cum sit de ture divino dispensatio erit iuris divini relaxatio quod sane ad papam non spectat vtinam haec opinio non sit vera Many hold that the Pope can not properlie dispense in vowes because dispensation properly is the relaxation of the Lavv. wherevpon since a vow is of the law divine dispensation must bee remission of the lavv divine which thing doubtles belongeth not vnto the Pope and would to God this opinion were not true Loe this religious Frier is so zealouslie affected towards the popes credite that he vvisheth the opinion which overthrovveth his practise were not true And the Popes famous Canonist Covarruvias writeth to the same effect in these vvords Nec me latet D. Thomam previa maxima deliberatione asserere Rom. Pontificem non posse propria dispensatione continentiae solemne Monachorum votum tollere paulo post oportet tamen primam opinionem defendere ne quae passim fiant evertantur omnino Neither am I ignorant that Saint Thomas affirmeth after greate deliberation that the Bishoppe of Rome can not vvith his dispensation take away from Monkes their solemne vowe of chastitie This notwithstanding vvee muste defende the first opinion lest those things vvhich are practised euery where be utterly overthrowne thus saith the great Canonist and reverend popish bishop Covarruvias out of whose wordes sundrie things may be noted worthy the observation First that the papistes cannot agree about the Popes authority Secondly that great learned papistes among whome Thomas Aquinas is one whose doctrine sundry Popes haue confirmed doe denie the Popes authoritie in the premisses Thirdly that the contrary opinion must be defended for the honestie and safegard of the popes religion Fourthly that most miserable is the Popes doctrine which needeth such poore and beggerly shiftes for the maintenance thereof Fiftly that the papists haue no cause so to exclaime against priests mariage since the Pope dispenseth with his monkes to marry at their pleasures For the mariage of priestes is onely prohibited by the Popes law but the marriage of monkes by the law divine as the Popes owne deare doctours Victoria and Aquinas tell us Sixtly that Aquinas his doctrine which the Pope hath approoved confuteth the Popes religion For the third point Thomas Aquinas giveth this testimony out of the Popes owne law Abdicatio proprietatis sicut etiam custodia castitatis adeo annexa est regulae monachali ut contra eānec summus Pontifex possit indulgere The renouncing of propertie as also the keeping of chastitie is so annexed to the rule of monkes that the Pope him selfe cannot dispence against the same this saying of Thomas Aquinas is found verbatim in the popes canons Extra destatu monachorum cum ad monasterium The 2. Conclusion THe Pope often pronounceth matrimony dissolved by his dispensations which is firme and stable by Christes owne institution The first part is prooved by Martinus Navarrus in these words Dividitur matrimonium ante consummationem per dispensationem Papae iusta de causa factam Matrimonie is dissolved before consummation by the popes dispensation vpon iust cause graunted And a litle after he hath these wordes Quorum opinio adeo observatur quodetiam ter vel quater adpetitiones consilio meo antequam in urbem venissem oblatas Paulus 3. Pius 4. per suas dispensationes dissolverunt quaedam matrimonia omnino clandestina nondum consummata in remedium animarum alioquin probabiliter periturarum whose opinion he speaketh of the Canonistes who generally are of his owne opinion is so observed that thrise or foure times before my comming to Rome upon petitions made by my advise Pope Paulus the third and pope Pius the fourth with their dispensations dissolved certen secret matrimonies not yet consummate for the safegard of soules which by likelihood woulde otherwise haue perished And Covarruvias affirmeth Paulus the fourth and Iulius the third to haue dispensed in like maner these be his words Nec me latet Paulum quartum summum ecclesiae Pontificem Ann. 1558. hac vsum fuisse dispensatione quibusdam ex causis quas iustissimas esse idem summus ecclesiae praesul existimavit idem paulo ante Iulius 3. fecerat in eodem matrimonio cum ecclesiae vniversali praesideret Neither am I ignorant that Pope Paulus the 4. put this dispensation in practise for certaine causes which the same Pope thought to be most iust Iulius the third when he was Pope graunted in like cause the same dispensation The
sheepe So then that text of Scripture which with the Papists is the foundation of popish primacie to wit Feede my sheepe maketh no more for Peters superioritie then it doth for the supremacie of other Apostles For as you have heard out of S. Augustine it was as well spoken to all as to Peter Yea the grosse imagination of papists concerning the building of the Church vpon Peter is lively and evidently confuted of S. Augustine in an other place where he thus writeth Tu es inquit Petrus super hanc Petram quam confessus es super hanc Petram quam cognovisti dicens tu es Christus filius dei vivi aedificabo Ecclesiam meam id est super meipsum filium dei vivi aedificabo Ecclesiam meam super me aedificabo te non me super te Thou art Peter saith Christ and vpon this rocke which thou hast confessed vpon this rocke which thou hast acknowledged saying Thou art Christ the Sonne of the living God will I build my Church that is vpon my selfe the Sonne of the living God will I build my Church I will builde thee vpon my selfe but not my selfe vpon thee Marke well these wordes gentle Reader with the other last rehearsed out of Saint Augustine and doubtlesse if plaine and manifest exposition of the Scripture will content thy minde thou canst not but nowe have thy desire The great generall Councell of Constantinople maketh the Church of Constantinople equall in Ecclesiasticall iurisdiction with the Church of Rome These be the words Renovantes quae à s. patribus 150. qui in hac regia vrbe convenerunt à 630. qui Chalcedone convenerunt constituta sunt decernimus vt thronus Constantinop aequalia privilegia cum antiquae Romae throno obtineat in Ecclesiasticis negotijs vt illa emine at secundus post illam existens We renewing the Canons which were set downe by the 150. holy fathers assembled in this royal citie by the 630. fathers gathered together in Chalcedon doe define that the See of Constantinople have equall priviledges with the See of old Rome and that it excell as Rome in Ecclesiasticall affaires beeing the second after Rome And long before all this that famous Councell of Nice distributing circuits and assigning determinate iurisdictions to the Patriarchall seates appointed to the Church of Rome prefixed limits as to the rest These be the wordes Mos antiquus perduret in Egypto vel Lybia Pentapoli vt Alexandrinus Episcopus horum omnium habeat potestatem quoniam quidem Episcopo Rom. parilis mos est Let the olde custome continue in Egypt or Lybia and Pentapolis that the Bishop of Alexandria may have power over them all because like custome hath the Bishop of Rome Which Canon is reported in the Councell of Carthage and there vttered in plaine tearmes Antiquiores obtineant qui apud Egyptum sunt Lybiam Pentapolin ita vt Alexandrinus Episcopus horum omnium exhibeat solicitudinem quia vrbis Romae Episcopo similis mos est similiter autem est circa Antiochiā in caeteris provincijs privilegia propria reserventur metrapolitanis Ecclesiis Let the auncient obteine which are at Egypt and Lybia and Pentapolis so that the Bishop of Alexandria may have the charge of them all because also the Bishop of Rome hath the like custome In like manner also let the proper priviledges be reserved to metropolitain Churches about Antioch and other Provinces By which wordes we see evidently that this auncient and famous Councell maketh no other account of the Church of Rome then it doeth of other Patriarchall seates Which Ruffinus himselfe though reputed a great Papist hath confessed bountifully in these wordes Vt apud Alexandriam vel in vrbe Roma vetusta consuetudo servetur vt vel ille Aegypti vel hic subvrbicarum Ecclesià rum sollicitudinem gerat That the old custome may continue and that the Bishop of Alexandria may have the charge of Egypt as the Bishop of Rome hath charge of the Churches nigh to Rome Loe in Ruffinus his dayes the Bishop of Rome had his iurisdiction limited which extended onely to certaine speciall Churches of Italie For which cause Saint Hierome a deare friend and great favourer of the Church of Rome confessed for all that the Bishop of Rome to be of no greater merite excellencie or auctoritie then other Bishops are as also that the custome of Rome could not over-rule other Churches These are S. Hieromes owne and expresse wordes Si auctoritas quaeritur orbis maior est vrbe vbicunque fuerit Episcopus sive Romae sive Eugubij sive Constantinopoli sive Rhegij sive Alexandriae sive Tanis eiusdem meriti eiusdem est sacerdotij potentia divitiarum paupertatis humilitas vel sublimiorem vel inferiorem Epi scopum facit caeterùm omnes Apostolorum successores sunt Sed dicis quomodo Romae adtestimonium diaconi presbyter ordinatur quid mihi profers vnius vrbis consuetudinem If we looke for authoritie the world is greater then one citie Where so ever a bishop shall be whether at Rome or at Eugubium or at Constantinople or at Rhegium or at Alexandria or at Tanis he is of the same merite and of the same priesthoode The magnificence of riches the basenes of povertie doth make him higher or lower but all are the successours of the Apostles But thou wilt say how is a priest made at Rome by the testimonie of a Deacon why doest thou alleadge vnto me the custome of one onely citie Thus S. Hierome agreeth with Ruffinus Ruffinus with the Councell of Nice and the Councell of Nice with other Councels fathers Scriptures And all ioyntly conclude the equalitie of other Bishops and Churches with the Bishop and Church of Rome The second Conclusion ALL the Apostles received their vniversall power immediately from Christ and not from Peter at all and consequently their iurisdictions were no lesse ordinarie then Peters was This to be so though this day much impugned by the Papists prooveth a great popish Doctour Franciscus a Victoria in these words Omnem potestatem quam Apostoli habuerunt receperunt immediatè à Christo. All power which the Apostles had they received it immediately from Christ. And in an other place the said Victoria hath these words Lex iniusta Episcopi non obligat ergo nec Papae Antecedens est notū concessum ab omnibus consequentia videtur not a quia nō habet maiorem auctoritatem Papa adinferendum iniuriam quam Episcopus circa ea enim quae sunt sui officij in proprios subditos non minus potest quà m Papa The vniust law of the Bishop doth not binde a man ergo neither doth the vniust lawe of the Pope binde a man The antecedent is knowne and graunted of all and the consequence seemeth manifest because the Pope hath no more auctoritie to doe an iniurie then hath the Bishop For in those things
man to whome he was not subiect Most impudent therefore and intollerable is the Popes insolencie when he exalteth himselfe above Kings and Emperours threatning them that he can depose them from their scepters and regalties and dispossesse them of their Empires and dominions Which for all that Cardinall Allen is not ashamed to avovch with lying lippes in the Popes behalfe in that his disloyall pamphlet which he published without name in defense of the Seminaries But such flatterie of feyned titles a Pope of famous memorie shall confute Gregorie surnamed the great himselfe beeing Pope of Rome at what time as he was appointed by Mauricius the Emperour to publish a certaine law sent him from the Emperour did not refuse to accomplish the said Emperours assignment but acknowledged him by duetie bound to execute his commandement therein albeit he thought the law in some part disagreeable to Gods will This to be so the Popes owne words shall witnesse which be these Ego quidem iussioni subiectus eandem legem per diversas terrarum partes transmitti feci quia lex ipsa omnipotenti Deo minime concordat ecce per suggestionis meae paginam sereni ssimis dominis nunciavi vtrobique ergo quae debui exolvi qui Imperatori obedientiam praebui pro deo quod sensiminime tacui I subiect to your commandement have caused the same law to be sent through diverse parts of the lande and because the lawe doth not agree with Gods will behold I have intimated so much vnto your Maiestie by my epistle I have therefore discharged my duetie in both respects as who have yielded my obedience vnto the Emperour neither concealed what I thought in Gods behalfe These are the Popes words besides many others in the same epistle to the like effect Which being vttered by the chiefest Pope are most effectuall to proove the subiection of Popes vnto Kings 1 For first Pope Gregorie acknowledgeth the Emperour to be his lord 2 Secondly he confesseth him selfe to be the Emperours subiect 3 Thirdly he graunteth that he oweth loyall obedience to the Emperour for which duetie he durst not but publish the Emperours law though in some part it were very rigorous and that least he should have bin guiltie of distoyaltie towards his Prince Now that Romish pontificalitie and pompe of Poperie came vp first by beggerly Canonists who to advance them selves flattered the Pope and gave him more then princely titles the Popes owne deare Doctour who carieth therefore credite on his backe telleth vs who after he hath rehearsed many lordly titles and more then royall power ascribed to the Pope hath these expresse words Sed glossatores iuris hoc dominium dederunt Papae cum ipsi essent pauperes rebus doctrina But the glossers of the Popes law gave this dominion and these royall titles vnto the Pope when them selves were blind bayards and beggerly fellowes Thus saith the Popes Doctour and thus we see that povertie and ignorance were the beginning of Pope dome For by reason of povertie they flattered and sought to please and by reason of their ignorance they avouched many things which they did not vnderstand The fourth Conclusion THE Pope had no auctoritie to give dominion of the Indians to the King of Spaine albeit many defend the spanish invasion by vertue of that donation The latter part hereof Victoria sheweth in these wordes Secundus titulus qui praetenditur quidem vehementer asseritur ad instam possessionem illarum provinciarum est exparte summi Pontificis dicunt enim quod summus Pontifex est Monarcha etiam temporalis in toto orbe per consequens quod potuit constituere Hispaniarum reges principes illorum barbarorum it a factum est The second title which is pretended and earnestly affirmed for the iust possession of those provinces consisteth in the Popes graunt For say they the Pope is a temporall Monarch even of the whole worlde and consequently that he could appoint the Kings of Spaine Princes over those Barbarians and so it came to passe The former part of the conclusion Aquinas prooveth in these wordes Ad Ecclesiam autem non pertinet punire infidelitatem in illis qui nunquam fidem susceperunt secundum illud Apostoli 1. Cor. 5. quid mihi de his qui foris sunt iudicare But it belongeth not to the Church to punnish infidelitie in them who never received the saith according to that saying of the Apostle What have I to doe to iudge of those that be not in the Church Dominicus Soto is of the same opinion whose words are these Ad hoc autem respondetur in primis Pontificem neque concessisse imò vero neque vt cum omni reverentia obedientia de sanctissimo Christi vicario loquar concedere potuisse eorum suorumve honorum dominium quasi dominium in eos ipse haberet But to this I answer be it spoken with all reverence and obedience to the most holy Vicar of Christ that neither the Pope did graunt yea neither could he graunt vnto the King of Spaine dominion over those Indians or their goods as though himselfe had dominion over them It followeth in the same Soto Lex fidei dominium rerum ab infidelibus non aufert quod sibi natur a concessit The law of faith doth not take away dominion of possessions from infidels which nature hath graunted them Victoria accordeth to Aquinas and Soto in these words Ex quo patet quodnec iste titulus est idoneus contrabarbaros vel quia Papa dederit provincias illas tanquam dominus absolute vel quia non recognoscent dominium Papae Whereby it is plaine that neither this title is sufficient against the barbarians either because the Pope gave those Provinces as beeing absolute lord thereof or for that they doe not recognize the Popes authoritie Iosephus Angles likewise saith Hinc neque poterit alicui regi Christiano potestatem dare vt sibi Indorum regna v surpet non enim est orbis temporalis dominus For this cause he can not give any Christian king auctoritie to vsurpe the kingdomes of the Indians to himselfe for he is not the temporall lord of the world By which testimonies it is cleare that the Pope could not give to the Spanish King any iust title over the Indians because he could not give that which himselfe had not Yet â—hust Emperours hold his bridle and Kings be his footestoole if they will The Corollarie FIrst therefore since all the Apostles were equall with Peter in power authoritie and iurisdiction secondly since all the Apostles received their power immediately from Christ thirdly since all the Apostles had ordinarie calling and iurisdiction as well as Peter had fourthly since Kings have power coactive over Popes and not Popes over Kings fiftly since the Popes pretended power is controlled by his owne popish doctours I conclude that it is a sufficient motive for me to
all For first those for whome Iudas offred sacrifice prayer could not be holpen therwith because as the text recordeth they perished for their secretidolatry so saith the Glosse also and consequently Iudas erred grosly in praying and sacrificing for them and the author of the booke likewise in commēding Iudas his fact wherupon it followeth necessarily that the writer was not directed by the holy ghost because he concluded prayer for the dead upō a notorious known fact condēned by the scriptures Secondly this booke saith that the Iewes were led captives into Persia but they were translated indeed not into Persia but into Babylon as their owne Lyranus doth testifie Thirdly the second book saith that Iudas with others wrote their epistle to Aristobolus in the 188 yere but the first book affirmeth Iudas to be dead in the yere 152 so that he must perforce write his epistle 36 yeres after his death Fourthly the first book saith that Antiochus died in Babylon in his bed for sorow but the second book avoucheth that he was slaine in the tēple of Nannea Fiftly because the author of the books of Machabes desireth pardō if any thing be done amisse These be his words Si bene ut historiae competit hoc et ipse velim si autem minus dignè concedendumest mihi If I haue done well and as is decent for the historie that is my desire but if not worthily I must craue pardon And doubtlesse he that writeth by the direction of the holy ghost needeth no pardon at all Sixtly the wilfull murder of Razias is there commended which commendation can not proceed from the holy ghost Seventhly the authour of the Macchabees doeth onely conclude praying for the dead because Iudas offered sacrifice for the dead VVhich general illation vpon a particuler fact is not good in popish maner of proceeding For as their Maxime saith which is true indeede Privilegium paucorum non facit legem communem The privilege of a fewe can not establish a generall law neither will it helpe the papistes to say that saint Augustine and others alleaged this booke For so saint Paul alleaged the testimonies of Ethnickes Epimenides Menander and Aratus and popish divines alleage now and then Esops Fables But in what maner to what end S. Augustine alleaged this book I have shewed out of Augustine alreadie Neither yet will it helpe to say which some repute for a great argument that this booke is in the corps of the Bible For so is the fourth booke of Esdras within the corps of the bible yet doe the papistes themselves repute it no better then a fable yea which is more to be noted they will not haue the last end of the Lords praier to be canonicall albeit it be found in the greeke originall and placed in the corpse of the bible For the great popish linguist Benedictus Arias Montanus telleth the reader in his observation vpō that place that it is not of the text though he can not denie it to be in the greeke first originall To conclude neither did Iudas pray himselfe neither did he will others to pray for remission of sinnes unto the dead neither is it flatly so said in the Greeke copie neither did hee offer sacrifice for the sinnes of the dead but for the resurrection of the body vnderstanding by sinne the death and corruption of the bodie which proceedeth of sinne and followeth the same VVhich my interpretation may be gathered out of these wordes of the text it selfe Bene religiose de resurrectione cogitans Thinking well and religiously of tbe dead And therefore is the illation of the popish latine translation so highly commended and strictly commanded by the synod of Trent vaine frivolous and foolish He that penned the storie hath without all rime and reason infarced the same because no such conclusion can be truly gathered of Iudas his oblation and fact The Corollarie FIrst therefore since there is no purgatorie but Christs blood Secondly since after this life there is no place for merite or satisfaction Thirdly since the booke of Machabees is not Canonicall I conclude that it is a sufficient motive for me to renounce the Romish religion as false erroneous and pernicious doctrine Thus much of the sixt Motive The VIII CHAP. Of dissention amongest the Papistes ALthough nothing is more common with the Papistes then to charge protestants with dissention yet is it their owne peculiar badge as will appeare by due examination thereof The first article of dissention THe first erection of the English seminarie at Rome began with dissention betweene the students on the one part and Master Morice the VVelsh-man on the other part This Morice was appointed the rectour of the seminarie with whome tooke part doctor Lewes an other VVelsh-man who was Arch-deacon to the Arch-bishop of Cambrey and referendarie to the Pope at that time and also Cardinall Morone then the protectour of the English nation With the scholers tooke part the close and politike Iesuites who would seeme to doe nothing in the matter openly but in deede did all in all secretly For the space of some daies in which time the matter was hotely handled on both sides daily sutes being made and supplications exhibited unto his holinesse the Cardinall prevailed and the pope discharged the schollers But the Iesuites laboured so forcibly yet covertly that within three daies notwithstanding all the means that the Cardinall did and could make the schollers were againe restored to their places For Toledo the Iesuite was commaunded by the generall of their societie to fall prostrate on his knees before the popes holinesse and there to make a pitifull lamentation for the overthrowe of England that is forsooth that now were reiected the finest wittes the most towarde youthes the seed of poperie and the onely hope of the English nation who now exiled for zeale in religion and come to be his popish vassals must either be trained up in papistrie after the Iesuiticall maner or els should England never be reclaimed world without end VVhich sweete narration no sooner sounded in the popes eares but he commanded the schollers to be received into the Colledge againe And shortly after by Iesuiticall pollicie Master Morice was officiperda and a Iesuite made rectour in his place This dissention still continueth in that seminarie as in which have bene foure or five to speake of the least notorious combattes or endeavours betweene the rectour and the students who should expulse ech other And sometime the rectour hath so prevailed by pollicie that some fewe haue bene dismissed and other-somtime the generall of the Iesuites hath bin glad to change the rector so to appease the dissention The like agreement is amongst the papistes at home here in England for I pray you did not their holy confessor M. Sherewood even in the time of his bondes for poperie murder his brother
by equivocation denie them selves to bee Christians as their deare brother Iohn Mushe confesseth in his answere to my addition whose wordes Irehearsed at large in my counterblast against him and his adherents The sixt Article ALL the Romish Iesuites and other papistes now adaies avouch obstinately that matrimonie is a sacrament and conferreth grace ex opere operato but their owne Durandus and Gaufridus affirme boldly the contrary Durand hath these expresse wordes Praeter duo praedicta sunt alia duo circa matrimonium circa quae sine periculo haeresis licitū est contraria opinari quorum unum est theologicum videlicet vtrum in matrimonio confer atur gratia ex opere operato sicut in aliis sacramentis novaelegis Secundum est logicum videlicet vtrum matrimonium habeat plenam vnivocationem cum alijs sacramentis Besides these two there bee other two things to bee considered in matrimonie wherein we may without daunger of heresie thinke the contrary The one is theological to wit if in matrimony be conferred grace ex opere operato as in other sacraments of the new law The other is logicall to wit if matrimony be a sacrament properly and univocally so called And Durandus avoucheth Gaufridus with other Canonists to be of his opinion So then matrimony neither giueth grace nor yet is properly a sacrament THE SEAVENTH ARTICLE of their Dissention SYlvester Prieras hath these words Papa est imperatore maior dignitate plus quà m aurum plumho The pope doth more excell the Emperour in dignitie then gold excelleth leade Againe he saith thus Donavit Constantinus papae in vener ationem recognitionem Dominij administrationem temporalem imperij eandem immediatè Papa conceait imperatori in vsum stipendium officij pro gubernatione defensione pacifica ecclesiae The Emperour Constantine gave the pope temporall administration of the Empire in token of his reverence and homage and the pope gaue the Emperour the same againe as the stipend of his service for his peaceable protection of the church And a litle after he hath these wordes Vnde dico quod de plenitudine potestatis ex causa rationabili potest omnes leges civiles evertere alias condere nisi in quantum spectant ad ius naturale aut divinum nec imperator cum omnibus legibus populis Christianis possent contra eius voluntatem quicquam statuere VVhere vpon I saie that of the fulnes of power vpon reasonable cause the pope may dissolve all the ciuill lawes and make others neither can the emperor with all lawes and consent of Christendom determine anie one iote against his mind Archidiaconus and Augustinus de Ancona are of the selfe same opinion with Sylvester But other papists are ashamed now thus to hold and therfore write sharply against this opinion Bellarminus saith thus Christus vt homo dum in terris vixit non accepit nec voluit vllum temporale dominium summus autem Pontifex Christi vicarius est Christum nobis represent at qualis erat dum hîc inter homines vlveret Igitur summus Pontifex vt Christi vicarius at que adeo vt summus Pontifex est nullum habet temporale dominium Christ as man while he lived on earth neither had nor would haue any temporal dominion but the pope is Christes viear and representeth Christ to vs in such sort as he lived here among men therefore the pope as Christes vicar and consequently as pope hath no temporal dominion Victoria hath these words Potest as temporalis non dependet a summo pontifice sicut aliae potestates spirituales inferiores Et paulo post licèt assertores alterius partis communiter dicunt quòd papa instituit omnem potestatem temporalem tanquam delegatam subor dinatam sibi quod ipse constituit Constantinum imperatorem sedtotum hoc est fictitium sine quacunque probabilitate nec innititur vel ratione vel testimonijs vel scripturae vel saltem alicuius expatribus vel verè theologis sed glossatores iuris hoc dominium de derunt papae cum ipsiessent pauperes rebus doctrina Temporall power doth not depend vpon the pope as inferiour spiritual powers doe although others of the other part commonly say that the pope ordeined all temporall power as delegate and subordinate to himselfe and that he made Constantine emperoure But al this is a meere fable and voide of all probabilitie neither hath it any ground either of reason or of scripture or of ancient fathers or good deuine yet the glosses of the canons gaue the pope this preheminence because themselues were beggerlie followes and vnlearned Behold here the liuely originall of popedome euen by the testimonie of the best learned popish doctor The eight article of Dissention THe papistes this day do constantly hold and teach as a necessarie doctrine of faith that there be veniall sinnes which doe not dissolve the amitie betweene God and man because they are not say they contra but praeter legem dei which distinction Thomas Aquinas vttereth verie plainly in these words Peccatum veniale dicitur peccatum secundùm rationē imperfectam in ordine ad peccatū mortale sicut accidens dicitur ens in ordine ad substantiam secundum imperfectam rationem entis non enim est contra legem quia venialiter peccans nō facit quod lex prohibet nec praetermittit ia ad quod lex per praeceptum obligat sedfacit praeter legem quia non observat modum rationis quā lex intēdit A venial sin is termed sin after an vnperfect maner way to a mortal sin euen as accidens is called ens in order to substantia after an vnperfect reason of ens For it is not against the law because hee that sinneth venially doth not that which the lawe forbiddeth neither doth omit that to which the law by precept doth oblige but doth besides the law because it doth not observe the maner of reasō which the law intendeth But this opinion is sharply reproved and flatly confuted by many learned papistes For Michael Baius apud Bellar. Ioannes Gerson de vita spirituali lect 1. circa med Roffensis artic 32. cont Luther affirme that every sin is mortall of it owne nature therefore may iustly be punished eternally Durandus proueth by manie reasons that euerie sin is against the law of God Ioannes Gerson Almain hold the same For thus speaketh Ioseph Angl. of them Tertia opinio est Gerso Almaini asserentium venialia mortalia non differre ex natura rei sed tantum ex divina misericordia eo quod placuit divinae maiestati imputare ad paenam aeternam mortale veniale autem ad temporalē vtrumque tamen ex natura sua cum sit in Deum esse dignum poena aeterna The third opinion is Gersons and Almains affirming that veniall and mortall sinnes do not differ