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
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
think that these men entend the edification of Gods Church who â—rre in the maine principles and foundations of fayth and cannot stand vnlesse the Pope who hath manifestly declared himselfe an enemy of religion may sit iudge in his owne cause Chap. 3. Kellisons Motiues to Popish religion compared with the Motiues that may enduce men to embrace true Christian religion Therein also the true motiues to Popery are touched KEllison in his first Booke and fift Chapter talketh of Motiues to Christian religion but so coldely and barely as if his cause wanted life and motion First he telleth vs pag. 106. that our Sauiour Christ proued his Mission by prophecyes and miracles Among other miracles hee talketh of the strange coÌ„quest which the Apostles made of Idolatry Secondly he sayth we want reason and authoritye to perswade men to our religion being not comparable eyther to auncient Fathers or to Bellarmine Suarez and such fellowes in wit or learning or good life or antiquity or number or dignity Thirdly he talketh of consent succession But First the example of our Sauiour Christ the conquest made by Christs Apostles ouer Idolatrye maketh against the idolatrous papists For neither can the Pope prooue his vniuersall Monarchy by Prophets or by miracles nor hath any Christian man reason to adhere to papistes that want confirmation of their Popes and Masse-priestes Mission and yet bring into their Churches heathenish idolatry and much false and erronious doctrine and namely concerning the 7. Sacramentes the sacrifice of Christs body and blood in the Masse for quicke dead Popish purgatory and teaching that man by power of free will is able to worke his owne saluation that we are to make vowes and confessions to Saints to offer sacrifice in honor of them that we are to satisfie for sinnes whose guilt is remitted in Purgatory that the Pope hath power to deliuer soules out of Purgatory by his Indulgences that his Chaire is the foundatioÌ„ of the church and such like doctrines of deuils Secondly the ancient Fathers are wholy against the papistes in these poynts As for the Popes of Rome and their parasites Bellarmine Suarez and the rest they are not such as are to be bragged vpon eyther for learning wit good life or any vertue Thirdly neither are the papistes comparable in number to the Turkes Paâ—aÌ„s nor haue they eyther true succession or consent or antiquity that maketh for them Nay if the papistes would stand to these motiues they were cleerly gone For neither haue they prophesies or miracles for them Nor can the Pope or the Masse-priests prooue their mission by miracles nor doth antiquity make for them As for good life this K. may be much ashamed to speake of it the filthynes of Popes Cardinals Masse-priestes Monkes Nonnes and Friars being so notorious to the worlde and recorded in so many storyes and actes of Councels What then is the reason that so many adhere to papistes and what are the motiues that enduce so many to like their religion Forsooth first Fire and Sword For they kill all that will not receiue the Popes marke or that once mutter against their idolatrous religion Secondly secret and trecherous practises against all that shall once dare to professe the truth Masse-priestes brewe treason and rebellion Iesuites set on assassinors The Pope hath his Agents with all Princes Neither doth he or his Agents omit any occasion to stirre vp Princes to make warre against them that professe the truth and to persecute them to death Thirdly excoÌ„municating and killing and poysoning of Kings opposite to the Popes tyranny By the Popes practice K. Henry the 8. and Quéene Elizabeth were often in danger here in England By the trechery of the Leaguers King Henry the 3. was slayne and Henry the 4. wounded and brought to great extremity in France Henry of Lucemburgh was poysoned by a Dominican Fryar Frederic the 2. was empoysoned and in the end murdered as Matthew Paris doth signifie and this no dout by the Popes practise The 5. of Nouember anno 1605. a trayne of gunpowder was layd by certaine Papistes vnder the vpper house of Parliament purposing to destroy the King the Quéene the Prince the nobles and commons there assembled and by their destruction to replant popery in England The treason discouered they broke forth into open rebellion Fourthly slaundrous Libels as the inuectiues of Alan and Parsons against Quéene Elizabeth and the State of Saunders against Her and her Parents and Counsaile of the Leaguers and Iesuites against King Henry the 3. and 4. of France and the rayling discourses written against Luther Zuinglius Caluin Beza Knox and all godly men declare Fiftly their impudent lies and fables in setting foorth their owne Religion and discommending the truth and such as eyther now or in time past professed it as the fabulous tales of Iacobus de voragine Surius Baronius and diuers writers of popish Histories will testifie Sixtly their publishing of counterfet bookes vnder the names of Fathers and the corrupting of Fathers by their expurgatorie indexes 7. Their impudent falsification of ancient Fathers and other writers as may bee prooued out of the allegations of Bellarmine Stapleton and other popish Proctors 8. Their false imputations laide vpon others and their impudent denials of thinges done by themselues 9. The diligent suppressing of the Books of holy Scripture and all Bookes written in vulgar tongues concerning matters of religion 10. The prohibiting of Christians to dispute reason or question of matters of faith 11. The ignorance blindnes of christians that know nothing but onely such matters as the false Fryars and Masse-priestes tel them 12 The impudent clamors raylings of this generation in Pulpits lying and slaundring all that professe the Gospell sincerely 13. The rigor of auriculer confession by meanes whereof the Popish faction vnderstandeth all mens secrets 14. The bloody crueltie of the popes agentes executioners and inquisitors Finally the rewardes and prayses that are giuen to those that trauaile eyther by writing or practise to maintaine the Popes cause Without these motiues all the motiues mentioned by Kellison were to no purpose As for vs wee haue two principall motiues to hold vs in the truth which would also mooue others to draw vnto vs if they knew them The first is the truth and iustice of our cause The next is the impieties blasphemies abhominations fooleries absurdities iniustice of Popery For the truth of our Religion weâ— offer to bring Scriptures councels Fathers antiquitie consent true succession law reason and all other proofes required in the iustification of Religion The reasons to deterre men from Popery we shal God willing deduce at large in a particular discourse Thus much may serue to requite Kellisons discourse of motiues to Religion for the present Chap. 4. Of the markes and properties of Heretickes THe name and nature of Heresie beeing so odious it is not to be maruelled if the Patrons thereof disguise themselues in their tearmes names
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
For what motiue can any man haue to beleeue that an vnlearned bougerly blinde and wicked Pope is supreme iudge of Religion that an obscure and infamous Italian hath power to depose the King of England that Christians are not to beleeue the articles of our christian faith nor Scriptures vnlesse they receiue them from the Popes chayre that Ecclesiasticall traditions of which the authours and defenders are not yet resolued are equall to holy Scriptures that the olde lattin vulgar translation of the Bible is authenticall and the originall text not or that Dogges do somtime eate Christes body or that Christes body and blood is sacrificed in the Masse although the same at the same instant be in heauen and is not consumed as is the manner of sacrifices and infinite such absurdities In the end of the first Chapter hee citeth diuers slaundrous reports of Luther and Caluin and talketh Idely of the good life of Papists or rather excuseth their lewd life notorious to the world He doth also alleage the number antiquity miracles and other qualityes of such as taught his religion Afterward he runneth backe to talke of the succession of Popes Finally by a tale out of Iosephus of the Iewes and Samaritans Temple he douteth not but he should winne the victory if he were to plead against vs. But if he plead no more wisely then he doth in this place his auditorye should haue good reason to hisse him from the barre For first his slanderous reportes against Luther and Caluin are matters deuised by Cochleus Staphilus Bolsecus and other popish parasites hired of purpose to deuise slanders against thē of which Bolsecus in publike synode reuoked his malicious libell But the matters we obiect to the Popes and their adherents are matters recorded in publik actes authētical histories the authors wherof were men fauouring popery Secondly this Lobster-faced fellow would blush to talk of the liues of the Italians and other the popes adherents but that he knoweth their lewde actes are concealed from the people of England by the remotenesse and distance of their Country And yet all that know Italy and the nations subiect to the Pope will say he hath no reason to stand much vpon their pietye or honestye Thirdly neuer shall he shewe eyther that the moderne Popes are the successors of the first Bishops of Rome or that the Popish Bishops that are now the marked slaues of Antichrist are the true successors of Austen the Monke and his fellowes Nay the Doctrine that wee professe being taught by them and the decretaline doctrine that we refuse being vnknowne to them it must needes followe that not the popish Wolues but our Bishops are their successors Finally the tale out of Iosephus doth little fit this K. purpose For neither hath the moderne Church of Rome any affinitie with the temple of the Iewes nor can this K. doe any such feates as he imagineth Was not then this surueyor both idle and vnaduised that runneth through so many impertinent matters to his particular purpose and so aduerse to his generall cause The last Chapter of his first book is yet more extrauagāt then al the rest For therin he speaketh not one word of the groūds of our Religion which are the things which he propoūded for the subiect of his discourse but of the Pope whome wee take to bee the head of Antichristes Kingdome and to bee so rightlye called although hee would gladlye prooue him to bee the supreme iudge in matters of Religion And his reason is for that euery Kingdome hath his King euerie Dukedome a Duke euerie Cittie a Major or Bayliffe euery Army a general euerie village almost hath a Constable c. hee prooueth the same also by Gods order both before the Law and after and by the example of Saint Peter and of the Bishops of Rome who as he saith were euer called the Vicars of Christ and successors of S. Peter And in the end hauing runne himselfe out of breath he concludeth that we haue no iudge in matters of Religion and so open a gap to all Heresies But if he come into his Countrie and reason no better the Constable of the parrish where he landeth if hee bee a man of any vnderstanding may doe well to set him by the heeles For First hee reasoneth absurdly from politick bodies to Christes mystical body Secondly if any argument might bee drawne from thence yet would this similitude ouerthrowe the Popes monarchy For albeit euerie Kingdome Armie Cittie and Village hath his gouernour yet it were absurd to make one King ouer all the world one commander ouer all armies one grand Maior or Constable ouer all the Maiors and Constables of the world Thirdly neyther was there one supreme iudge of matters of Religion before the lawe vnder the lawe or in the time of the Gospell as I haue at large prooued against Bellarmine in my Bookes De pōtifice Rom. which are to hot for such a tender fingred Surueyor to handle nor are we now to conforme our selues to the law but to Christes institution Fourthly for one thousand yeares after Christ shall not this ranging fellow prooue that the Bishops of Rome were called Christs Vicars The title of Peters successors is common to all true teachers succeeding Peter and importeth no generall commaund ouer the whole Church Fiftlye Theophilus Bishop of Antioche Lib. 2. Autolicum is grossely belyed So like wise is Chrysostome homil 34. in epist 1. ad Corinth Finally he wrongeth vs where he saith we haue no judge of matters of Religion For the onely supreme iudge that determineth infallibly is God speaking in Scriptures If any varietie bee about his determination the supreme iudge of all the church vpon earth is a lawfull generall councell proceeding according to Gods word In the meane while euerie nation is to stand to the definition of a nationall councel And to this iudge doe we submit our selues As for the Papists they submitte themselues to a blinde Pope that sometime beleeueth not and seldome vnderstandeth the Articles of the Christian faith Kellison therefore that dreameth of such a fellowes infallible iudgement hath little reason to talke against the proceeding vsed in the Church of England for deciding of matters of Religion Further hee hath neede to beware that the Constable of one parrish or other take him not within the sphere of his actiuitie least he place him in the supreme hole of the Stocks for his supreme idiotisme in matters of iudgement concerning religion Chap. 2. The foundations of Popish religion discouered to be most weake and foolish THus we haue séene how much this K. hath mistaken the grounds of our religion and how litle he hath to say against them Let vs therefore nowe consider his supposed groundes and the common foundations of the popish religion and what Christians are to thinke of them Kellison where he talketh of the grounds of our religion discourseth first of the mission of our Preachers and Lib. 1. cap. 1. concludeth