by those against whom S. Iohn S. Iames S. Peter and S. Iude writeth as Augustine testifieth and then by Simon Magus and Eunomius and lastly by Luther and Caluin But heerein hee resembleth the Iewes Luke 11. that attribute the miracles of Christ to the power of Belzebub For this Doctrine of iustification by faith without workes is the Doctrine not of Satan as this Satanicall Masse-priest affirmeth but of the holy Ghost We conclude saith the Apostle Rom. 3. that a man is justified by fayth without the works of the Law Neither doth he vnderstand the works of the ceremoniall Law or works done by force of free-will For then he would not haue excluded all the workes of the Law nor denyed that Abraham was iustified by workes Furthermore he would only haue concluded that man is not iustified by the ceremoniall Law or by workes done by the force of free-will without grace S. Augustine also lib. de fid et oper c. 14. teacheth vs that man is first iustified and then doth good workes His wordes speaking of good works are these sequuntur iustificatum non praecedunt iustificandum They follow him that is justified and goe not before in him that is to be iustified As for those Christians that turned the grace of God into wantonnesse as Saint Iude sayth and the rest against whome the Apostles wrote they did altogether contemne good workes a matter much condemne and farre from vs. Simon Magus likewise Eunomius gaue themselues ouer to a dissolute life and Eunomius promising saluation to his followers beleeuing only speaketh not of the true fayth of Christ but of his owne wicked and Hereticall fayth But Luther and Caluin neither speake against good workes nor conteÌ„ne them nor allow of their opinions that contemne good workes but only exclude them from being the cause of iustification or concurring in the act of iustification before Gods tribunall seate Otherwise they exhorte all Christians to good works and highly prayse them as the fruites of our iustification and very acceptable in Gods sight And this Doctrine they deuised not of their owne brayne but receiued it from the Apostles and the ancient Fathers of the Church Cum dicit apostolus saith Saint Augustine de fid et operib C. 14. arbitrari se iustificari hominem per â—â—dem sine operibus legis non hoc agit vt praecepta contemnaÌ„tur sed vt sciat se quisque per fidem iustificari etiam si legis opera non praecesserint When the Apostle sayth that hee beleeueth man to be justified by fayth without the works of the Law he entendeth not that the commaundements should be despised but would that euery man should knowe that hee is justified by fayth albeit the workes of the Lawe goe not before Against vs therefore neither the words of Iude nor of other apostles make any thing But against our aduersaries if S. Augustine bee Iudge they ayme directly arbitrantur saith he Lib. de fid et operib c. 15. per quasdam poenas ignis eos posse purgari ad salutem percipiendam merito fundamenti Hee saith the certaine in his time errooniously beleeued that such as liue lewdly may be saued through fire holding the foundation And against such hee disputeth and applyeth the Apostles wordes Secondly our aduersarie telleth vs that Luther and Caluin teach that good-works are mortall sinnes and that faith according to Caluins opinion is sinne But that is rather a lewd sinfull tricke to impute that to any which hee neuer wrote nor thought Nay it appeareth manifestlie that they teach contrarie Thirdly hee asketh a question where we reade in Scriptures that only faith justifieth But this question we haue alredy answeared And now we say further that this is found in all places where either the Law and works are excluded from causing iustification or else we are said to be iustified freely and by grace or else are taught that the iust doth liue by fayth The Apostle Gal. 2. sayth if justice be by the Law that Chirst dyed in vaine And Gal. 5. volentes iustificari per legem à gratia exciderunt While they sought for justice by the Law they fell from Christ Neither is our aduersaries exception of any moment where hee sayth that the workes of the ceremoniall Law and of the Gentiles are only excluded by the words of the Apostle For he doth not onely speake of the Gentiles but of Abraham that was the Father of the faithfull denyeth that he was iustified by works The prophet Dauid also Psal 32. pronouÌ„ceth him blessed to whome God imputeth no sin Which sheweth that it is not the ceremoniall Law but the whole Lawe whose transgressions are imputed to vs. And the Apostle generally excludeth all workes for which a reward is due from iustification Ei qui operatur merces non imputatur secundum gratiam He addeth also how fayth may be sayd to justifie But he might haue remembred that here he is no teacher but an aduersary We do therfore rather expect arguments then documents from him His exposition of faith iustifying as a disposition or as a worke is farre from truth and from the meaning of the Apostle who excluding our workes placeth our true iustification before God in Gods mercy and Christs iustice made ours by fayth To conclude this point seeing none are saued but such as are iustifyed and none are iustifyed by workes of the law but such as performe the whole law it is manifest that before God which is so iust and holy and leaueth no sin vnpunished no sinner is iustified by the workes of the law If it were otherwise then would it folow that Mary Magdalen and other great sinners transgressing the law were iustified by the law Fourthly he saith It is an absurd heresie to say that faith caÌ„not be without workes But if he speake of a true liuely and iustifiing faith he is rather an absurd heretike if he say that the same may be without good works The apostle saith that faith worketh by charity and that the iust doth liue by faith But liuely faith is actiue S. Augustine also lib. de fid et oper c. 16. dooth testifie that true faith cannot bee voide of workes fides Christi saith he fides gratiae Christianae id est ea fides quae per dilectionem operatur posita in fundamento nâ—minem perire permittit So it appereth it deserueth not the name of Christian faith that worketh not by charitie In this place also this K. accuseth the Lutherans Caluinistes as he calleth them for their euill life But this is onely an ordinarie phrase of his rayling stile For not those that exclude workes from causing our iustification before God but such as albeit they pretend faith and works yet neither haue true faith nor good workes are guiltie of this accusation If we please to parralell those whome hee calleth Lutherans and Caluinistes with the Popes Cardinals Masse-priestes and their adherentes I doubt not but they will
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
be saued redeemed But if Christ be not our formal justice thē his iustice was not made our iustice which contradicteth the Apostle 1. Cor. 1. If he did not formally satisfie for vs then he dyed almost in vaine and we are to satisfie for our selues If he be only the meritorious cause of our redemption and saluation then hath not Christ saued or redeemed vs but we are to saue and redeeme our selues as well as we can If by grace together with our cooperation we are saued and redeemed as this K. saith then we are formally saued and redeemed without Christ which only commeth in as a meritorious cause Beside that if grace here be nothing but charity or a habit not distinct from Charity as Schoole-men teach then our owne workes properly saue vs and not Christes Passion Finally if Christes redemption of vs from sinne be nothing else but a deseruing of grace by which we dispose our selues to justification if he hath freed vs from the tyrāny of the Diuill and captiuity of Hell because he hath procured vs grace by which we may resist maugre all the force of Hell and hath satisfied for our sinnes to obtaine vs grace that we may satisfie for all our sinnes as this wicked blasphemer teacheth pag. 262. Then is man the principall cause of his owne iustification and good workes should goe before iustification and Christ should not deserue to be called our redeemer or sauiour but a grace giuer that men might free and redeeme them selues And lastly not Christ should satisfie for vs but wee should satisfie for our selues All which poyntes are not only contrarie to Scriptures and absurd but vtterly ouerthrow the worke of Christes satisfaction and ransome payd for vs. In the third Chapter of his third Booke hee goeth on rayling against vs cryeth out with open mouth that we make Christ no redeemer at all and his reason is for that we teach that euen righteous men are sinners and that our sinnes are couered by the imputation of Christ his satisfaction and righteousnesse But his Collection is so foolish that if there were a whole couent of Fooles in place he might well prooue Abbot For Saint Iohn sayth that if we say we haue no sinne we deceiue our selues and the truth is not in vs. And the Apostle Rom. 4. out of the Prophet sayth blessed are they whose iniquities are forgiuen and whose sinnes are couered And yet Kellison will not say but that these holy Apostles acknowledged Christ to bee their redeemer Our Sauiour also taught the Apostles to pray for the forgiuenesse of their trespasses Finally to say that a Christian can liue without sin is playne Pelagianisme Hierome dialog 1. aduers Pelagianos setteth downe these two propositiōs for the ground of Pelagianisme that a man may be without sinne if he will and that Gods commaundements are easie Saint Augustine likewise Lib. de haeres c. 88. reckoneth this assertion among the heades of Pelagius his heresie that the life of just-men in this world hath no sinne at all Neither is Kellisons exception of any moment For it followeth not if Christ make not men cleare without sinne that Adam is more potent then Christ because all his posteritie were made sinners For by the same reason it may be sayd that as all men were made sinners by Adam so all should be made righteous by Christ Furthermore the power of Christs grace exceedeth Adams transgression in this that Christ deliuered man of his meere grace But Adams posteritie by his transgression incurred the penalty therof deseruedly The Apostle sheweth that Christes grace exceeded Adams transgression For Christ pardoned many offences but death came by one mans offence He doth also charge vs that we affirme that notwith-standing Christes grace we cānot resist any temptation of the flesh or the Deuill that we cannot fulfill the Law in any sort that we cannot doe any good worke but must needs sinne in all our actions But if hee cannot prooue that we doe so teach then I thinke he cannot deny but that he hath sinned in this action Let him therfore name them that so teach and prooue it out of their wordes if he canne Or else it will appeare that we teach nothing but that which standeth with truth and with the honor of Christ in atcheuing our redemption But our aduersaries will not so easily acquit themselues of teaching lewdly concerning the article of our redemptiō through Christ For first Kellison teacheth pag. 261. as before is noted that Christ is only the meritorious cause of our redemption which is as much as if hee should ascribe the principall and formall cause to our selues Secondly he sayth that Christ gaue vs grace by which together with our cooperation we may bee saued and redeemed Which being graunted it followeth that Christ redeemed vs not but only procured vs grace wherby wee might redeeme our selues Thirdly both hee and his consortes teach that euerye man ought to satisfye for his sinnes cōmitted after Baptisme But if a man do satisfye for his sinnes then is hee his owne redeemer Fourthly the Papistes hope by the merits of Saintes to be saued and redeemed But as he that serueth many Gods serueth no God truelye so hee that hath many redeemers hath no true redeemer Fiftlye they beleeue that the Pope by his indulgences can redeeme soules out of purgatorie Which sheweth that Christes redemption is vnsufficient Finallye in the canon of the Masse they professe that they offer pro redemptione animarum suarum as if the Priest with the sacrifice of the Masse could redeeme soules By the verie same argument also Lib. 3. c. 4. he endeuoureth to prooue that wee make Christ no spirituall Phisition As if Christ did not cure our diseases when he couereth them and imputeth his iustice vnto vs and sanctifieth vs by the holy Ghost But if his argument were concludent then must hee himselfe also affirme that Christ is no spirituall Phisition For he will not denie I trow that Christ dooth couer our sinnes and that no man in this life is so perfectly cured but that hee committeth diuers sinnes To say otherwise is flat pelagianisme Furthermore he is a good Phisition that taketh away the paine of the disease albeit hée cannot for the weakenesse of the patient cure the reliques thereof altogether And Isay c. 53. saith we are healed by the woundes of Christ Yet no man will say that in this frailty wee are so cured that we sinne not Finally there is a great disproportion and dissimilitude betwixt the diseases of the bodye and the soule The paines of the soule diseases follow after this life the paines of bodilye sicknesses come together with the disease For the soule diseases God punisheth for bodilye diseases the Phisition pitieth the patient The soule diseases consist in disobedience and actions which being once done cannot bée vndoone But diseases of the bodie consist in distemper or other euill qualitie which may be remooued Although then the
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
periure them-selues in their resolutions of cases of consciene teach them how to equiuocate to frustrate othes And the Pope commaundeth his followers to break their othes giuen to Princes by him excommunicate vppon paine of damnation God commaundeth subiects to obey Kinges and Children to honor Parents The Pope commaundeth them to Rebell and take armes against such as he excommunicateth and willeth Children to be exequutioners of their Fathers by his inquisitors being falsely iudged Heretikes God forbiddeth murder adultery fornication theft false witnessing and concupiscence The Pope promiseth heauen to murderers of Princes and to Gun-powder Traytors permitteth common stewes receiueth the hyre of Whores commaundeth all his followers to spoyle such as by him are most vniustly excommunicated by lyes and forgeryes maintayneth his vsurped Monarchy and determineth in the conuenticle of Trent that concupiscence is no sinne in the regenerate Can we then doubt whether Papistes be Atheistes Fiftly none but Atheistes eyther take to themselues diuine honor or giue the same to creatures But the Pope c. satis dist 96. taketh to himselfe the name of God In the first Booke of Ceremonies c. 7. hee applyeth to himselfe the honor that is proper to Christ saying All power is giuen to me in heauen and earth In c. quoniam de immunitate in 6. he claymeth to be the spouse of the Church His flattering parasites call him a God on the earth and our Lord God the Pope and such like tearmes as may bee prooued by the testimonie of Felin in c. ego N. de iureiurando and by the glosse in c. cum inter non nullos extr de verb. signif Thomas Waldensis a man much esteemed by Stapleton in prolog Tom. 1. doct fid thus cryeth out to Pope Martin Lord saue vs wee perish Simon Begnius in concil later sess 6. calleth Leo the x. the Lion of the tribe of Iuda and a Sauiour Ecce venit Leo de tribu Iuda saith he And againe te Leo beatissime saluatoreÌ„ expectauimus The same may also be prooued by infinite other testimonies Sixtly Atheistes they are that make a mocke of Christian Religion But this is a common crime of Popes and Papistes for commonly they vse wordes of Scripture to make sport withall As did Bonâ—face the 8. casting ashes into Prochetus his eyes and turning these wordes memento homo quod cinis es into a iest They also say that Christ may be eaten of Hogges and Dogges and hang him vpon euerie Altar Gregory the 7. cast him into the fire When the Pope rideth abroade he sendeth his God of past among the baggage and scullery When their Saints doe not answere their desires they cast them into the water and rayle on them Seauenthly not contenting themselues with Christian Religion they haue forged diuers new Relgions and place more perfection in them then in Christian Religion Vnto S. Francis they giue the title of figuratiue Iesus and say that the order of S. Dominicke is protected vnder our Ladyes gowne in heauen all which be trickes of Atheisme Eightly the worship of Angels and Saintes is confirmed with infinite lies and most ridiculous fables redde publikely in popish Churches And yet no man alloweth them but such as make mockes at Religion Ninthly it is playne Atheisme to deuise new worships of God For Christians haue but one God and one worship of God prescribed in his word It is also atheisme to violate Christes institution in his Sacraments But Papists haue deuised diuers new formes in worshipping of God by Masses prayers to saints incensing of images leading about Asses carying of palmes and infinite such like ceremonies They haue also deuised new Sacraments and made them equal to baptisme and the Lords Supper Vnto bapisme they haue added chrisme salt spittle light From Christes supper they haue taken the Cuppe They haue abolished bread and wine Of a Sacrament to bee receiued they haue made a sacrifice to be heaued and offered That which should bée common to all they haue made priuate where Christians shold celebrate the memorie of Christes death in the Lordes Supper these commaund the Sacrament to bee administred in a tongue not vnderstood where the People vnderstandeth neither what is doone nor said Finally by the confession of Kellison the Papists may be conuinced to be execrable Atheistes Papists proued Atheists by KellisoÌ„s confession For if Atheistes bee monsters begotten by Heresies as he saith then are Papists moÌ„sters For they maintaine many old and new Heresies as hath often beene prooued and are easily conuinced to bee Atheistes The heresies of Simon Magus Carpocrates the Scribes and Pharises the Capernaites of Marcus the Encratites Collyridians Eutychians PelagiaÌ„s StaurolatriaÌ„s diuers others are coÌ„mon among them Page 261. he saith that Christes passion was not our formall justificatioÌ„ or satisfactioÌ„ He meaneth likewise that his iustice is not our formall iustice and saith that he is onely the meritorious cause of our redemption and saluation which deserueth for vs at Gods hands grace by which together with our cooperation we may be saued redeemed But this is most horrible impietie and taketh from Christ the honor of our redemption saluation and iustification making man to be his owne redeemer and sauiour Pag. 667. hee reckoneth them among Atheistes that make God cruell and tyrannical But so doe the Papistes making our Lady more mercifull then Christ and setting out him with Dartes and Thunder-boltes and her with mercy and pittie They do also say that God punisheth sinnes forgiuen with cruell torments in Purgatory and make the Pope to graunt indulgences which God doth not Pag. 668. hee insinuateth them to bee Atheistes that erre in Gods worship and offer not lawfull sacrifices vnto him But of this crime the Papistes are most guilty pretending to offer Chistes body and bloud really which was neuer commaunded them nor can be done more then once and erring wholy in the worship of Saints and images Pag 674. He giueth out boldly that those which coÌ„temne the Churches authoritie bring all Religion into contempt But audaciously hee therein condemneth the Pope and Synagogue of Rome For none euer did more proudly condemne the authoritie of the church then they The Pope claymeth to be aboue the generall councell and aboue the Church If the whole world shold giue sentence against the Pope they say his sentence is to be preferred before all Him they honor as supreme iudge The authoritie of the Fathers they regard not if he say contrary They giue him power to dispense against the Law and against the Apostle Page 689. he saith that such as admit some bookes of Scripture reiect others open a gappe to contempt of all Scripture and religion But if such as reiect Scriptures and contemne them be Atheistes then are Papistes superlatiue Atheistes They also reiect the third and fourth bookes of Ezras and the third and fourth of the Machabees Lastly they esteeme not in allowing or disalowing of canonicall Scriptures eyther
vnlesse he will haue both a building without a foundation and a foundation beside the building Fourthly it is an absurd course to separate the power of the Church and the persons in whome the same consisteth from the Church Fiftly what more ridiculous then to call a forme of proceeding a principle of Christian Doctrine Sixtly all Articles of the faith may be called heads but it is meere foppery to thinke that Christian Religion hath as many foundations as seuerall Articles Finally it is moste absurde to beleeue that eyther the Pope or the Church of Rome doth interpret scriptures infallibly or hath the power to adde Articles not contained in Scriptures to the Christian faith If then Stapletons meaning be that all traditions not written and all interpretations of the Pope and his adherents and all the Popes determinations and decretales and the sayings of the fathers and Councels allowed by the Pope are the foundations of faith then doth he endeuor to build Babylon not Hierusalem fantasticall deuises and monstrous chimeraes and not the true faith the kingdome of Antichrist and not Christes church Nay if these were foundations of faith then would it follow First that the foundation of the Romish faith is not yet fully laide For as yet all their decretales and determinations are not fully published Secondly we should not know where to finde this faith these traditions and interpretations and opinions of Fathers all of them being not yet resolued Thirdly the Romish faith should be a meere humane deuise standing vpon humane fancies Finally it should be contrary to it selfe and to scriptures for such are the Romish traditions and interpretations and allegations of fathers Canus in his Booke de Locis Theologicis layeth downe ten groundes from whence all arguments in controuersies of Diuinitie in his opinion are deriued The first is holy Scripture The 2. traditiō The 3. is the authoritie of the Catholik church The 4. is the authority of general councels The 5. is the authoritie of the Church of Rome The 6. is the authoritie of the holy Fathers The 7. is the authoritie of Schoolemen Canonists The 8. is naturall reason The 9. is the authoritie of Philosophers and ciuill lawyers The last is the authoritie of humane histories But first it is no smal wrong to ioyne with holy scriptures not onely the writing of Fathers but also the writings of Schoolemen canonists and profane writers Secondly it is the ouerthrowe of faith to found the same vppon vncertaine and vnknowne traditions Thirdly it appeareth heereby that the faith of Papists for the moste part is an humane opinion being grounded vpon men nay vpon humane reason Finally his groundes are not onely changeable for the moste part but also contrarie one to another That is prooued not onely by the mutability of the decrees of councels Doctrine of councels Schoole-diuines Canonists and prophane authors but also by traditions themselues of which diuers are abrogated and ceased This may be demonstrated by traditions by testimonies of Fathers actes of Councels the doctrine of Thomistes and Scotistes Canonists ciuill Lawyers and profane writers For not onely profane writers haue shewed themselues ignorant of matters of faith but both Schoolemen and fathers haue held contrarie opinions as shall be prooued when neede is by diuers particulars Bellarmine in his Preface in lib. de pont Rom. is not ashamed to apply these words of the Prophet Isay Behold I will put a Stone in the foundation of Sion vnto the pope There also hee auoucheth the Sea of Rome to bee the foundation of the Faith Likewise in the end of his preface de verbo dei he seemeth to holde that the sence of Scriptures is to be fetched from the Popes See and sencelesse decretales Lastly the same man doth as confidently alleadge the Pope decretales as Saint Paules Epistles Gelasius in the Chapter Sancta dist 15. ordeineth that the Histories of Martyrs and their sufferings are to bee receiued And commonly the Romish Church doth prooue her traditions partly out of such legends and partly out of their missals porteses and other rituall Bookes Kellison therefore when he looketh vpon the ruinous foundations of the Romish faith hath little reason to talke against the foundations of our Christian faith For First we all agree that the writings of the Prophets and Apostles are the principles and foundations of our faith and thus both Scriptures and Fathers doe teach vs. But the Papists as may appeare by that which I haue alleadged doe one differ from another Canus doth not once mention the Pope among his theologicall places which to Stapleton and Bellarmine is the principall foūdation of the worke Contrarywise Stapleton leaueth Scriptures out of his reckoning of principles of faith which Canus confesseth to be a moste solide foundation of faith Canus againe numbreth diuers foundations and places theologicall which others doe not once mention Secondly albeit we doe not build our faith principallye eyther vpon the actes of councels or testimonies of Fathers further then they build their Doctrine vpon holy Scriptures yet in the interpretatiō of Scriptures wee doe not neglect the authoritie of councels and Fathers But the Papists albeit they seeme to found their faith vpon the authoritie of councels and Fathers yet regard them not one straw if it be the popes pleasure to determine contrarie vnto them Thirdly our faith is built vpon the rocke Christ Iesus but the faith of the Romanists is built vppon the straw and stubble of popish traditions determinations and as they say vpon the Pope who to them is the supreme iudge and pole-starre of faith shining out of his papall Chaire Fourthly our faith is the Christian faith being built onely vpon the word of God Theirs is a decretaline an humane faith being built vpon the Popes decretales and humane inuentions Fiftly our groundes are immoouable and agree well one with an other But their groundes are mutable and contrary one to another Sixtly they cannot deny our groundes vnlesse they will blaspheme against holy Scriptures But vpon their owne groundes they are not yet well agreed We doe generally refuse them and antiquity was ignorant of them Seuenthly our groundes are safe and sure But he that foloweth the Pope or beleeueth all that is written in the Breuiaryes and Missals cannot assure him felfe that he is in the right Finally it is a thing most ridiculous to beleeue that whatsoeuer an vnlearned Pope or a man voyd of religion determineth in matters of fayth is to be holden as a matter and firme Article of fayth For as well may a blind man iudge of colours as a blind and irreligious Pope of matters of religion But we are assured that the Prophets and Apostles haue truly declared vnto vs the whole counsaile of God Open your eyes therfore deere Christians and suffer not your selues to be abused by the impostures of Masse-priestes You see they are not resolued in the foundations of fayth And doe you