Apostles he shall declare himselfe to want both head and braine for in the Canticles c. 2. and Ephes 5. the title of spouse of the church is declared to belong to Christ and him only the scriptures declare to be head of the Church Gregory lib. 4. ep 38. ad Ioan. Constantinopol sheweth that neither Paul nor Andrew nor Iohn nor Peter was the head of the vniuersall church but all members of the church vnder one head The Prophets and Apostles doe teach vs that the church of God consisteth of sheepe and lambes and such was Peter commanded to feede God saith by his Prophet Isay c. 11. that there shall be no hurting nor killing in all his holie mountaine and that the wolfe shall dwell with the lambe and the pard he with the kidde but the Romish Church is full of blood and wholy vpholden by cruelty in France the Pope and his complices haue caused aboue two hundred thousand persons to be murdered for the profession of the true faith the fires and butchers axes of their executioners haue consumed also infinit Christians in Italy Spaine England Scotland Germany and the Low countries very ignorant therefore he is of the doctrine of the Prophets and Apostles that supposeth that the massacring Romish church is founded vpon the doctrine of the Apostles and Prophets The Prophet Daniel doth prophecy how a certaine king shall arise that shall speake words of blasphemy against the most high and consume his Saints and that shall thinke that he may change times and lawes the Apostle also 2. Thess 2. sheweth that there shall come a departing and that the man of sinne shall be disclosed and exalt himselfe against all that is called God and that he shall sit in the temple of God S. Iohn also in his Apocalypse sheweth that Antichrist shall rise after the decay of the Roman Empire and giue life to that state and that the great whore shall sit vpon the seuen hils and haue her garments died red in the blood of Saints but this argueth that the Pope is Antichrist and that Popish religion is not Christian religion grounded vpon the doctrine of the Apostles and Prophets but rather Antichristian heresie founded vpon the Popes decretales and schoolemens fond and foolish inuentions Finallie it is not only desperate ignorance but also meere madnesse to affirme that the grounds doctrines heresies and blasphemies which before we haue spoken of are deriued out of the writings of the Prophets and Apostles would Kellison the Popes grand surueier vndertake to prooue vnto vs all the Popes traditions concerning the Masse the dirges and offices for the dead purgatory indulgences holy water holy candles paschal lambes rascall Friers and Monkes and such like trash by the testimony of the Apostles and Prophets he should but lose his labour and percase his wits too for in their diuine writings such fond superstitious and impious doctrines haue no defence nor shelter but if hee meane to find their true beginning then must he search the Popes decretales the writings of schoolemen and canonists and other the Popes adherents and there he shall not only find out the first authours but also the rest of the nouelties fooleries and impieties of the synagogue of Satan CHAP. XIII That poperie was either condemned or not knowen by Kings and Princes professing Christian religion in old time THe Popes Agents when they are vpon their owne dunghils and among their owne disciples and fauorers doe make great crackes as if the Popish religion which is now taught at Rome were the only religion professed by ancient kings princes and emperors of Rome that made profession of the Christian faith but who so list to read the ancient confessions of Christian kings and the lawes made by them both for mainteinance of the Christian faith and for the repressing of diners errors shall finde that the grounds doctrines impieties absurdities of Popery were either disallowed by them or vnknowen vnto them The first Christian king of Britaine if we may beleeue Bede and others of latter times for in more auncient histories there is no record of such a king or such matters as then passed was Lucius but we doe not finde that the Popish Masse was then hatched or that Eleutherius bishop of Rome pretended the vniuersall monarchy of the Church nay wee read that Irenaeus doth make as great account of other churches as of Rome albeit the same be first placed in regard of the splendour and authority of that citie furthermore Lucius neither had images nor worshipped them nor did he giue Latria to the crosse of Purgat one and indulgences he could not heare any thing for that Eleutherius as yet tooke not vpon him to deliuer soules out of Purgatory nor to grant pardons a poena culpa finally if Kellison seeke to prooue the articles of Popery before mentioned by the testimony of Lucius you shall soone see that the man will be at a stand The first Christian Emperour of Rome was Constantine the great but many actes of his declare that he was neither a slaue of the bishop of Rome nor a professor of Popery for first by his authority both was the councell of Nice assembled and the actes thereof established as Enschius in vita Constantini and other ecclesiasticall writers doe testifie secondly that faith which the councell of Nice published he professed but therein is not one article of Popery established but rather diuers refuted as namely the doctrine of Papists concerning Christs humanitie and the Popish reall presence and dissoluing priests mariages for if Christ be true man then is not his body inuisible and impalpable in the Sacrament againe if Christs body be ascended into heauen then is not the same in euery pixe if the same be to come from heauen then is not the same to creepe out of a pixe if mariage of Priests be honorable and not to be dissolued as was decreed in the counceil of Nice by the aduice of Paphnutius then doe the Papists teach doctrines of diuels that condemne such mariages and separate Priests from their wiues thirdly all the actes of that councell were confirmed and not only receiued by Constantine but that sheweth that the Bishop of Rome then had no more authoritie in his prouince then the Bishop of Alexandria in his as the sixth canon of the Nicene councell testifieth the 4. canon sheweth that the Bishop of Rome had no greater authority in ordeining bishops then other metropolitans the fifth canon equalleth his power in excommunication to that which other Bishops had to abridge this matter we finde that the Bishops of Rome were as well subiect to the canons of the councell of Nice as other Bishops finally we finde that Constantine made lawes for church gouernment in his time and not the Bishops of Rome Nay the bishops of Rome as is said in the counterfet donation of Constantine had their priuileges from Constantine and not contrariwise priuilegium Romanae ecclesiae pontifici
of all men and not to be iudged of any Againe where we read in the Gospell behold heere are two swords he presumeth the meaning of those words to be that the Pope hath two swords he doth also in the same place abuse the words of God Hierem. 1. ecce constitut te hodie super gentes regna in the same manner that Innocentius did as is shewed before In the chapt per venerabilem qui filij sunt legitimi Innocentius concludeth that Deuteronomy is to be obserued of Christans because Deuteronomium importeth as much as the second law By the place which the Lord hath chosen spoken of Deut. 17. he vnderstandeth the Popes see locus quem elegit dominus Apostolicasedes esse cognoscitur saith he By the priests of the stocke of Leui he vnderstandeth the Cardinals his words are these sunt sacerdotes leuiticâ— generis fratres nostri Vocaberis Cephas id est caput thou shalt be called Cephas that is a head saith Anacletus in a certaine decretale epistle and c. sacrosancta dist 22. Suscitabo super eos pastorem vnum saith God by his prophet Ezech. c. 34. that is I will set ouer them a shepherd and he prophecieth of Christ but Turrecremata lib. 2. sum c. 2. applieth these words to the Pope The priest sprinkling himselfe and the altar with holy water as is conteined in the missale in the consecration of holy water saith thou shalt sprinkle me o Lord with hysope and I shall be cleane as if the Prophet had prophesied of holie water When a church is consecrated the Bishop without saith attollite principes portas vestras and then answereth a certein quidamet fellow within quis est ille rex gloriae and then out steppeth a fellow with a mitre and saith I am the king of glory thus doe they play with the words of holy scripture and blasphemously applie the words spoken of Christ to a mumming Masse-priest Alexander the third treading vpon the Emperours necke vttered these words of the 91. Psalme to his disgrace thou shalt walke vpon the Lion and Aspe and Boniface the eigth for these words remember man that thou art dust said to the bishop of Genua remember man thou art Gibelline and with them thou shalt be beaten to dust The canonists in the chapter translato c. de constitutionibus beleeue that the Pope hath power to make lawes because the Apòstle saith translato sacerdotio necesse est vt legis translatio siat but in these words the Apostle speaketh not of the Pope but of Christ and his priesthood Turrecremata lib. 1. sum c. 90. finding these words 2. King 7. I will establish the seate of his kingdome for euer imagineth that this prophecy sheweth how the Popes kingdome shall endure for euer and lib. 2. sum c. 80. by the faithfull seruant set ouer the whole family Luke 22. hee vnderstandeth the Pope which as hee saith is set ouer the whole Church and lib. 1. c. 8. expounding these words Apocalyps 4. sedes posita est in coelo supra sedem sedens in circuitu eius sedil 〈◊〉 24. super thronos 24. seniores by the seat he vnderstandeth the Popes see and by heauen the church of Rome and by him that sate vpon the seat the Pope and by the 24. elders the Cardinals Isay 40. we reade quis appendit tribus digitis molem terrae and by these words Hosites confess Petricou c. 10. supposeth to bee meant that the signe of the crosse is to bee made with three singers Bellarmine in his preface vnto his booke de Pontif. Rom. doth wrest the words of scripture spoken of Christ the corner stone laid in the foundation of the Church and draweth them most impudently to the Pope These words of the Prophet adducentur regi virgines post eam which are meant of the church the synagogue of Rome in their missal vpon the feast of S. Catherine wrest so as if they had beene meant of her On the feast of Clement in their missall they apply these words thou art a Priest for euer according to the order of Melchisedech to Clement On the feast of Cecilia likewise in the missall these words audi filia vide inclina aurem tuam c. which are spoken of the church they applie to Cecilia These words ego ex ore altissims prodiui primogenita ante omnem creaturâ—â—â— they applie in their breuiaries to the Virgin Mary as if she were the first borne before all creatures Thus it were an easie matter to bring infinite examples out of the bookes of our aduersaries and to make it apparent that they make no conscience of wresting scriptures but these are sufficient for this first taste CHAP. XXIII That the Pope and the principall proctours of his cause are great forgers and falsifiers of fathers profane writers and of publicke records SEing then they make so little scruple to wrest the words of holy scriptures wee may not thinke that our aduersaries will be scrupulous in falsifying either publicke records or the writings of the fathers and other authors for first wee find diuers counterfet writings auouched by them which were neuer written by those who are pretended to be the authours vnder the names of the Apostles they haue set forth canons which conteine diuers errors in the 46. canon they condemne the baptisme of heretickes in the 84. canon Ezdras and Nehemias is omitted and Clements epistles put among canonicall scriptures Leo c. Clementis dist 16. and Isidore c. canones in the same distinction and Gelasius c. sancta Romana dist 15. doe reckon them among apocryphall writings which they would not doe vnlesse they were counterfet 2. They haue also falsified the acts of councels of the acts of the councell of Sinuessa Peter Crabbe setteth out 3. copies neuer a one agreeing with the other the stile is so simple that it can no way agree with the forme of speech of those times the like falsitie is committed in the acts of the councell of Rome supposed to bee assembled vnder Syluester Russine reporteth onely 20. canons made in the councell of Nice and Stephen bishop of Rome c. viginti dist 16. confirmeth his saying but Gratian vnder colour of the authority of Athanasius saith there are 70. as appeareth by the chap. septuagint dist 16. now one Alphonsus of Pisa a Iebusite hath published 80. canons of that councell translates as he saith out of Arabicke In the sixth councel of Carthage Sozimus bishop of Rome was conuicted manifestly to haue falsified a canon of the Nicene councell concerning appeales to the bishop of Rome Paschasius one of the Popes agents in the 16. action of the Councell of Chalcedon thrust in a peece of counterfeit stuffe into a canon of the councell of Nice as if that councell had said that the church of Rome had alwaies the primacie this he did or at the least some vnder his name as appeareth in the acts of that councell Likewise Bellarmine lib. 2. de
Pontif. Rom. foisteth in the same words into the sixt canon of the Nicene councell but he may be conuinced of falsitie by the testimony of all ancient copies and of Russine and all that record the canons of Nice in their histories Pius the fist in certaine letters of his to the emperor Maximilian recorded in his life written by Hierome Catena alledgeth a false canon of the councell of Nice to prooue that the Pope is gouernor of all Christian Princes Bellarmine lib. 1. de cult sanct c. 19. doth falsifie the 7. canon of the sixth synod to prooue the inuocation of saintes and this falsification is also committed by those that haue lately published the actes of councels but they may bee conuinced by the originall copies in Greeke and by all ancient editions of that councell in Latin In the 35. canon of the councell of Laodisea Surius and Carrauza in their editions of the decrees and acts of councels for angelos write angulos least it should appeare that the worship of angels is condemned by that councel as idolatrous but this grosse falshood is discouered by Theodoret in Coloss 2. and Chrysostomes homilies vpon the same epistle and confessed by Bellarmine lib. 1. de cultu sanct c. 20. In the chapter renouantes dist 22. the 36. canon of the 6. synod is notoriously falsified for there it is ordred that the church of Constantinople shall not be magnified as Rome directly contrary to the sixth synodes meaning and contrary to the actes of the councel of Constantinople and Chalcedon Gratian hath corrupted the 22. canon of the councell of Mileuis adding these wordes nisi forte sedem Romanam appellauerit whereas expresly that councel forbad priests and deacons to appeale beyond the seas this appeareth by the chap. placuit 2. q. 6. The donation of Constantine is confessed to be counterfet by Cusanus Valla and diuers papists yet still mainteined by Gregory the 13. in his new correction and edition of the canon law The constitution also of Ludouicus dist 63. c. ego Ludouicus is manifestly forged as may appeare by the contradiction of the copies of Gratian and Volaterran Geograph l. 3. and for that it contradicteth the histories of those times The Popes agents haue also counterfeited two epistles vnder the name of Iustinian and Iohn bishop of Rome and thrust them into the code C. de sum trin fid cath l. inter claras Alciat parerg lib. 5. c. 23. testifieth they are not found in ancient copies and the contradictions and notorious falsities declare them to haue beene deuised of purpose for the aduancement of the church of Rome Alexander the 3. vpon colour of some counterfet grants doth in his registre affirme that the kingdome of England from the first time the same was conuerted to Christianitie was vnder the defence and subiection of the prince of the Apostles and that which belonged to him the Popes do now challenge as their owne proper right Boniface the 9. as Theodoric à Niem lib. 2. de schism c. 6. doth testifie would antedate any grant of his for money vendidit prioritates datarum plus offerentibus which is a notorious tricke of falshood Bellarmine lib. 3. de bonis operib in part c. 11. doth confesse that the epistle of Clement to Iames is counterfet and did he not confesse it yet may the same be prooued by most euident arguments The decretall epistles set out vnder the names of ancient bishops of Rome before Syluester are most shamefully forged the stile and repugnancie which they carie with the state of things in those times doe plainly conuince them to be such Contius also in his annotations in c. septuagint dist 16. doth confesse it and saith he hath prooued it Bellarmine lib. de monach c. 40. acknowledgeth that the epistle of Anicetus concerning shauing of crownes is not vndoubtedly authenticall he might as well haue said plainly forged Melchiades 12. q. 1. c. futuram telleth how Constantine was Christened and gaue his seate and other great possessions to the church of Rome yet it cannot be denied but that Melchiades was dead before the time of Constantines Christening Vnder the name of Clement they haue published certeine constitutions which they call Apostolicall yet Gelasius doth account them apocryphal vnder his name also passe certeine counterfet recognitions The bookes of Tertullian and Origen are often cited yet doth Gelasius note them as corrupted the commentaries vpon Iob set out vnder the name of Origan were written by an Arian heretike Diuers treatises set out vnder the names of Abdias Prochorus Martialis Africanus Egesippus Amphilochius and other ancient fathers were neuer written by the authors whose names they beare yet are they commonly alledged by our aduersaries Vnder the names of Cyprian Hierome Ambrose Chrysostome Basill Nazianzen Augustine and other fathers the Papists haue published diuers commentaries treatises sermons epistles praiers and fragments most vnworthy their piety and learning Bellarmine de bonis operib in partie lib. 2. c. 15. confesseth that the sermons d◠tempore that goe vnder S. Augustines name were collected by a later author the sermons ad Eromitas are taxed by Paulus Langius in Chronico Citizensi and by Hilgerius his Manuall sauoreth of Pelagianisme his meditations in some editions are ascribed to Anselmus Bellarmine lib. 2. de missa c. 16. reiecteth certaine epistles that goe vnder the name of Hierome and Damasus as foolish and certes very foolish he must needes be that alloweth all the bookes set out vnder the names of these fathers as authenticall In their expurgatory indexes they put out and put in what they please in the bookes of diuers authors Sixtus Senensis in epist ad Pium 5. ante biblioth sanct saith he caused the writings of fathers to be purged Bertram is shamefully mangled and visibiliter changed into inuisibiliter Posseuin in his booke entitled selecta bibliotheca sheweth how Hermes Melito Cabasilas Anastasius and other authors are to bee corrupted for so we must say rather then corrected The writings of the fathers they alledge most falsely Bellarm lib. 1. de sanct beat c. 13. corrupteth a place out of Eusebius de praeparat euangel lib. 13. and another out of Eusebius de praeparat euangel lib. 13. and another out of Euscbius his history lib. 4. c. 14. and infinit places out of Origen Tertullian Hilary Hierome Augustine Chrysostome and other fathers as I haue particularly declared in my answers to his most corrupt allegations Adrian the Pope in his epistle alledged in the 2. synode of Nice citeth these words as out of Basil deiparam virginem sanctos Prophetas Apostolos martyres suscipio qui pro me apud deū supplicant c. which words are no where found in Basil Nay the terme of Deipara was first by act of the Ephesine Councell deuised to meet with the heresie of Nestorius which was celebrated long after Basils time To prooue that the Popes decretale epistles are to bee reckoned among canonicall scriptures Gratian
Fourthly they haue added their owne traditions to the old and new testament receiuing with like affection and reuerence both scriptures and traditions as they write sess 4. synod trid Bellarmine speaketh no otherwise of traditions then as if they were the word of God not written but to adde to a mans testament is forgery hominis testamentum saith the Apostle Galat. 3. nemo spernit aut superordinet no man despiseth a mans testament or taketh vpon him to adde vnto it Fiftly they haue added to the canon of the old testament the bookes of Tobia Iudith Ecclesiasticus Wisdome the Machabies and certaine fragments not extant in the originall bookes of scriptures but to ascribe bookes to the spirit of God which were not published by the authority of Gods spirit is an audacious kind of falsity that they are not canonical scriptures it is proued by the testimony of the councell of Laodicea of Hierome in prologo Galeato Athanasius in synopsi Nazianzen in carminibus and diuers others Sixtly certaine Friers anno D. 1256. in Paris for Christs gospell published an other gospell which they termed eternall fratres noua quaedam praedicabant legebant docebant deliramenta ex libris Ioachim abbatis incipitque eorum liber Euangelium aeternum as Matthew Paris testifieth but no greater falsitie by men pretending Christianity can be committed then in exhibiting a false Gospell S. Paul Galath 1. pronounceth such teachers accursed Finally the conuenticle of Trent hath committed an egregious falsity in making the old Latine translation of the bible authenticall for the same in many places dissenteth from the orginall bookes as by conference it appeareth and as Isidore Clarius in his preface to the translation of the bible Erasmus Caietane and diuers other learned interpreters confesse and declare diuers editions also of this Latine translation doe much differ as appeareth by the bibles set foorth by Sixtus quintus Clement the eight and diuers others but that cannot be true that discordeth with it selfe quod dissonat verum esse non potest neither can they excuse themselues of falsity that exhibit a false copy for the true originall and authenticall bookes of scriptures Likewise haue our aduersaries corrupted and falsified both the acts of councels and the writings of the fathers for first they suppresse the true acts of many councels and the true bookes of many fathers such especially as touch the authority of the bishop of Rome Posseuin in his select bibliotheke counselleth his consorts to keepe the Greeke originall bookes of councels and fathers from the view of yong students but to suppresse the depositions of witnesses all law adiudgeth falsity Secondly they haue set foorth diuers false actes and canons vnder the names of the Apostles of the synode of Nice of Rome vnder Siluester of Neocesaria Sinuessa and other synods which themselues cannot denie to be diuersly falsified Isidore c. canones dist 16. and Leo c. Clementis dist ead and Gelasius c. sancta Rom. dist 15. doe number these canons among apocryphall writings the canons themselues condemne the baptisme of heretikes c. 45. and once dipping in baptisme c. 49. and Saterdaies fast c. 65. and alloweth the 3. booke of Machabees and Clements epistles for canonical scriptures and yet pope Adrian c. sextam synodum dist 16. alloweth them Russin in his history and Stephen Bishop of Rome c. viginti dist 16. allowe only 20. canons of the councel of Nice others in c. septuaginta ead dist say there are 70. one Alphonsus of Pisa of late in his summe of councels hath set out 80. canons of that councell Sozimus in the 6. councell of Carthage was taken alleaging a false canon of that councell for appeals to Rome Paschasius or some vnder his name corrupted a canon of that councell as if the same had decreed that the Church of Rome had alwaies had the primacy Pius the fifth in certaine letters of his to the Emperor alledgeth that the councell of Nice made the Pope of Rome gouernor of all Christian Princes the falsification is notorious and is extant in his letters set out by Hierome Catena Of the acts of the councell of Sinnessa there are 3. copies extant in Surius and different each from other they contradict themselues also for where in the latter end it is said that the first See shall not be iudged of any the fathers of that councell notwithstanding condemned Marcellinus damnauerunt eum extra ciuitatem The actes of the councels of Neocaesarea and Ancyra are so simple and so repugnant to the state of those times that blindemen albeit void of sight may feele them to be counterfet in ancient stories there is no mention of them nay in times of persecution and before Constantines time it is not likely that so many bishops could meete or would make such acts and canons as are imagined to be made in those councels The synode supposed to be assembled at Rome by Siluester contemeth diuers fabulous points as namely the report of Constantines leprosy of Nunnes professing virginitie after the age of 72. yeres The bishops names are barbarous the stile is Gothike the number of bishops there assembled is incredible it is therfore meere impudency to affirme the acts of that synode to be authenticall The 18. canon of the councell of Chalceden and the 36. canon of the 6. synode that giueth equall authority to the see of Constantinople and Rome is falsified both by Gratian and Gregory the 13. in his new edition of the canon law for vnder colour of those canons they determine quite contrary to canons that the Church of Constantinople should not be equall to Rome The fift councell of Carthage c. 3. determineth that bishops priests and deacons should absteine from their wiues in the time of their turnes or seruice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Romanistes dist 33. c. placuit haue falsified this canon by adding subdeacons and excluding bishops priests and deacons from their wiues at all times The councell of Mileuis c. 22. forbiddeth Priests and inferiour clerks to appeale to Rome but Gratian falsifying the canon addeth these words nisi forte sedem Rom. appellauerint which is direct contrarie to the meaning of the councell In the 35. canon of the councell of Laodicea the worship of Angels is termed idolatrous and expressely forbidden but Carranza in his summe falsifieth the canon and for Angelos writeth Angulos Bellarmine lib. 1. de sanct beatitud c. 19. sheweth that in latter editions of councels his consorts haue established the inuocation of Saints by the 7. canon of the 6. synode but all ancient copies declare both him and his consorts to be notorious forgers of false canons It were an easie matter to shew the falshood of our aduersaries in diuers other canons but the breuitie of this discourse will not permit any larger number of witnesses in this point Thirdly vnder the names of fathers they haue set out diuers counterfet treatises and haue falsly both translated the Greeke fathers and
was onely auaileable to cut away former sinnes so likewise doe Papists teach against them both Theodoret de diuin decret c. de baptismo teacheth that baptisme is the earnest of future graces and the communication of Christs passion and againe non vt dicunt amentes Messaliani baptismus nouaculam imitatur quae praecesserunt peccata auferens hoc enim ex superabundanti largitur likewise both Papists and Messalians mumbled ouer their praiers and thought to be heard for their much babling the Papists for saying the ladies rosary and certaine number of creeds and pater nosters haue many indulgences giuen them by their holy father 19. The Angelikes were condemned for worshipping and praying to Angels Synodus quae conuenit Laodiceae saith Theodoret in Coloss 3. lege prohibuit ne precarentur angelos this is also testified by S. Augustine de haeres c. 39. Epiphanius haeres 38. condemneth the Caians for inuocating Angels and Tertullian de praescript aduers haeret sheweth that this heresie proceeded from Simon Magus this condemnation of the Angelikes therfore serueth against the Papists that inuocat worship and say Masses in the honour of Angels 20. S. Augustine taxeth the Seuerians for their forged miracles Philumena one of that sect as he testifieth de haeres c. 24. did worke a strange miracle drawing a loafe of bread out of a narrow mouthed glasse but all their miracles are nothing to the popish miracles reported in legends Bellarmine maketh miracles a marke of the Church heerein therefore they resemble heretickes 21. The Tatians and Encratites condemned mariage as not so pure as single life so likewise Papists thinke that it cannot stand with the perfection of orders in the chap. proposuisti dist 82. they call mariages fleshly pollutions and in their legends account them corruptions 22. As the Manichees condemned mariage in their Priests called electi so do the Papists they abstained from the cup in the eucharist as Leo ser 4. de quadrages doth testifie and as it may be gathered out of the chap. relatum and comperimus dist 2. de consecrat and so doe the Papists the Manichees giue Christ no solide body and place it in diuers places this heresie therefore is also common with them to the Papists lastly both Manichees and Papists abstaine from flesh in their fasts but vse other delicate and banqueting dishes 23. From Montanus the Papists haue receiued their laws of fastings and learned to aduance their vnwritten traditions from him also they haue borrowed their sacrifices for the dead and their doctrine of purging small sinnes after this life S. Augustine epist 86. ad Casulanum sheweth that he found not in any commaundement of Christ or his Apostles what daies we are to fast and what not as Apollonius Eusebius write li. hist 5. c. 57. he did first appoint lawes for fasting Tertullian montanizing in his booke de corona militis derineth sacrifices for the dead from tradition and from his Paraclet and in his booke de anima teacheth that small sinnes are done away after this life Epiphanius in haeres 48. sheweth that Montanus disputed that the scriptures were not perfect and with him in this point do Papistes concurre 24. The Papists take Rome to be their Hierusalem as the Pepuzians did the town of Pepuza and both of them admit women to baptize nay among the Papists we read of a woman that was Pope which was a degree aboue the Pepuzians that neuer made a woman chiefe priest 25. With the Catharists the Papists bragge of their merits purity and perfection further they will not admit heretickes relapsed lastly as the Catharists so Papists sometime vse rebaptization as the histories of France and Flanders testifie against Papists 26. The Iacobites and Armenians were condemned for heretikes for making the images of God the father and God the holy ghost Imagines saith Nicephorus lib. hist 18. c. 52. patris spiritus sancti effigiant quod est perquam absurdum yet doe the Papists offend therein and giue these images diuine honour which is more than those heretikes did 27. The worshippers of the crosse called Chazinzarij were reputed heretikes as Nicephorus hist lib. 18. c. 54. testifieth crucem tantum saith he adorare colere dicuntur yet is either tantum added or else he meaneth they worshipped no images but the crosse for if he should say they worshipped not God then had they beene pagans with them also the Papists concurre for they adore the crosse and pray to it which I doubt whether those foolish heretikes did 28. The Collyridian heretikes worshipped the Virgin Mary and offered cakes in her honour how then can the Papists shift their hands of this heresie that worship the Virgin and more deifie her then they did offering their consecrated cakes nay offring Christ himselfe as they say in her honour some say they worshipped her as a God but that doth not appeare by any presumption some say they offered triangular cakes as if Epiphanius did allow round cakes and onely condemne triangular cakes whose whole purpose was to shew that she was not to bee adored she was a virgin saith he and honorable but not to be adored he sheweth that to giue adoration to creatures is idolatrie and gentilisme non dominabitur nobis saith he haeres 79. antiquus error vt relinquamus viuentem adoremus ea quae ab ipso facta sunt 29. The councell of Franck ford vnder Charles the great condemned the second Nicene councell vnder Irene and all that worshipped images set vp in churches which is a plaine condemnation of the error of the Papists in this behalfe they pretend that this councell was disallowed by Adrian the Pope but what if Liberius should haue condemned the councell of Nice when he ioined with the Arians and what if Marcellinus when he sacrificed to idols should haue condemned Christian religion shall all Christianity depend vpon one mans pleasure 30. S. Augustine de haeres c. 68. telleth vs of an heresie of certaine fellowes that went barefooted est alia haeresis saith he nudis pedibus semper ambulantium the barefooted friers therefore and such as go on pilgrimage barefooted are to take his report as a sentence pronoūced against themselues 31. The Apostolikes were condemned as heretikes for that they receiued none into their communion that had wiues or possessed goods in propriety for Clergie men and Monkes in those daies had both wiues and goods in property as S. Augustine de haeres c. 40. sheweth Apostolici quise isto nomine arrogantissime vocauerunt saith he non receperunt in suam communionem vtentes coniugibus res proprias possidentes quales habet Ecclesia Catholica monachos clericos plurimos see therefore I pray you how he excludeth Papists with the Apostolikes out of the Catholike Church 32. The Heraclites saith Isidore orig lib. 8. c. de haeres were heretickes that receiued onely Monkes and excluded maried folkes out of their company monachos tantum recipiunt coniugia
syncerely than they albeit we detest and renounce all Popery but all those errors and corruptions in doctrine both concerning faith and manners which the synagogue of Rome her louers by colour of the Popes authority and by his perswasion and enforcement from time to time baue receiued professed and taught either contrary to the doctrine institution of Christ and his Apostles or else aboue the same and aboue the faith of the ancient primitiue church Neither doe wee otherwise single Popery from Christian religion than the ancient Catholickes did distinguish Arianisme Macedonianisme Nestorianisme Eutychianisme Pelagianisme and other heresies from the true faith for although the Arians Macedonians Nestorians Eutychians Pelagians and other heretickes did hold in termes the articles of the faith yet for that the first denied the diuinity of the sonne of God the second the diuinity of the holie ghost the third the vnion of the two natures in the person of Christ the fourth the verity of Christes humane nature the fift the necessitie of Gods grace and added diuers nouelties to the ancient faith they were reputed heretickes and by their heresies ancient Christians vnderstood not any point of Christian faith but their singuler opinions which they maintained obstinately against the faith The Apostles in the Primitiue Church did teach that doctrine which they had receiued from Christ Iesus and deliuered the same to their successours and they to others the first Christians likewise receiued the same pure and without corruption but as the enuious man while the men of the house slept sowed tares among good corne as wee read Matth. 13. so false Apostles and heretickes from time to time haue gone about with their cockle and tares to corrupt the syncere doctrine of the faith abusing the negligence of true teachers to their owne aduantage but yet none more cunningly and fraudulently than the Popes of Rome and their complices for other heretickes were soone espied by their opposition to the doctrine of the Apostles and Prophets Christs true Church timely bewraying themselues but these vnder the titles of Apostolicke men and Catholickes haue corrupted the Apostolicke and Catholicke faith and vnder the name and title of the Church haue vndermined the foundations and doctrine of the Church and vnder their sheepes clothing haue couered their rauening and wooluish natures and so haue they lurked many yeeres mingling their traditions and inuentions with the doctrines of faith and for truth deliuering erroneous and superstitious doctrines and vnder the name of Christ endeuouring to erect the kingdome of Antichrist At the first they clogged religion with diuers superfluous and superstitious ceremonies loaded Christians with the burthen of their decretales and censures but in the end they corrupted both the worship of God the doctrine of faith Boniface the 3. obtained of Phocas that the church of Rome should be reputed head of other churches and this was the beginning of the Popes supremacy In the wicked assembly vnder Irene that semipagan empresse at Nice the doctrine of the worship of images began first to be established this the Popes of Rome willingly embraced vsing this occasion to establish their own kingdome to free themselues from the gouernment of the Emperour then also the superstitious worship of Saints reliques began to be authorised and vnwritten traditions vnder the title of Apostolicke authority to be commended as appeareth in the third action of that synode The French king Charles the great and his father Pipin and other their successors endowed the church of Rome with great temporall possessions which made them strong and powerfull Nicolas the 2. in a certein synode at Rome first decreed that Christes body was present in the eucharist and handled with the priests hands and pressed with the teeth and this fell out about the yeare of our Lord 1059. Gregory the 7. first beganne to handle the temporall sword and manifestly to oppose himselfe against the Roman emperor before his time saith Otho Frisingensis we doe not read of any Emperor excommunicated by the Pope Nether did euer anie Bishop of Rome presume to depose the emperour before him some alledge Ambroses example but that sheweth that bishops neuer tooke vpon them to depose princes but only to refrain from communicating with them that which Gregory the seuenth beganne that in the end his successors obteined for by their practises they subdued the emperor and gaue way to the Turke The doctrine of transubstantiation was first established by Innocent the third in a synode at Lateran about the yeare of our Lord 1215. then also came in the necessity of auricular confession The communion vnder one kind was brought in first by the synode at Constance about the yeare of our Lord 1414. there also it was decreed that the accidents in the eucharist did subsist without a subiect In the conuenticle of Florence about the yeare of our Lord 1439. the doctrine of purgatorie and the Popes supremacy was decreed by the authority of the synode there also the doctrine of the 7. sacraments was first propounded to the Armenians as proceeding from the synode neither doe we read of the forme of extreme vnction and other Popish sacraments there set downe before this time The rest of the errors and superstitions of Popery were established and confirmed in the conuenticle of Trent about the yeare of our Lord 1564. for before that time the schoolemen disputed pro and contra but since that they haue made it vnlawfull to hold otherwise then that synode prescribeth in matters there newly determined Now they haue as it were giuen a perfect forme and full authoritie to that doctrine which before was not either perfectly knowen of all or in all pointes allowed of all so that whatsoeuer the Papistes vant of the antiquitie of their doctrine yet it is most euident that the full establishment of it as it is now deliuered cannot be proued or shewed before this conuenticle then their missals Breuiaries and offices receiued a great alteration or rather a new forme then they innouated diuers points of doctrine both concerning faith and manners To relate all the particular errors and abuses of the Romish Church were a matter infinite for there is no point almost wherein the Papists varie not from the auntient Church the article concerning the holy Trinitie excepted beside that they vary in their doctrine and practise dailie but the principall points of Popery wherein we charge them to haue digressed from the doctrine of the Apostles and primitiue Church of Christ are these First they haue taught nouelties and false doctrine concerning the verie grounds of faith the Apostle teacheth vs that the Church is built vpon the foundation of the Apostles and Prophets Iesus Christ being the Cheefe corner stone but they beleeue the church to be built vpon the Pope Irenaeus lib. 3. c. 1. saith that the Apostles did first preach the Gospell and afterward deliuer the same in scriptures that they might be a
to them and seruing them they shew themselues to haue a tacke of heathenish idolatrie It appeareth both by scriptures and practise of the church that to burne incense to grauen images hath beene reputed idolatrous the idolatrous Iewes 2. Paral p. 30. are noted as burning incense to their idols Marcellina burned incense to the images of Iesus Paul Homer and Pythagoras and is therefore taxed by S. Augustine de haeres neither did the heathen Emperours require more at the hands of Christians than that they should offer certaine graines of incense to their Gods but euery man knoweth how the Papists place images on their altars and continually offer incense vnto them they burne also incense in the honour of Angels and Saints and set vp lights before their images They that offer sacrifice to creatures are idolaters for sacrifice is the highest honour that is done to God and this the Papists themselues confesse but the Masse-priests offer the sacrifice of praiers and praises to Angels and Saints and incense to their images they offer also the body and bloud of Christ as they say in honour of them neither can they excuse themselues by saying that they offer not the sacrifice of the Masse to Angels or Saints for in the time of the law no sacrifices were offered in the honour of any creature neither is there any difference betwixt offering to God and in the honour of God Saint Ambrose teacheth vs that to worship the crosse or crucifixe is plaine idolatrie and paganisme Inuenit Helena crucem Domini saith he a De obitu Theodosij regem adorauit non lignum vitque quia hic gentilis error sed adorauit illum qui pependit in cruce Helena found the Lords crosse and adored her king not the wood for that is the error of the gentiles but she adored him that hung vpon the crosse the Papists therefore adoring the wooden crosse naie adoring euery sticke put a crosse are grosse idolaters and like the gentiles if Ambrose may sit iudge Epiphanius haeres 79. sheweth that the diabolicall inuention of images hath adulterated the seruice of God and brought in spirituall fornications The councell of Francford vnder Charles the great sheweth that images being worshipped in Churches are idols as may be gathered out of these words that are in his booke de imaginibus non nos imagines in basilicis positas idola nuncupamus sedne idola nuncupentur adorare colere eas recusamus we doe not call images placed in great Churches idols but wee refuse to worship and adore them least they should bee called idols Hierome in Abacuc 2. writeth that all peruerse opinions which of the inuenters thereof are adored are grauen images and by that he meaneth idols but I haue shewed that Papists maintaine many hereticall opinions Finally their owne confession doth testifie against them for Bellarmine doth confesse lib. 2. de imaginib c. 5. that an idol is a false similitude and representeth that which is not but Papists worshipping S. George that killed the dragon and S. Catherine that broke the wheele and the image of God the father worship false images for neither shall they proue that God is like an old man or that the images of George Catherin expresse any truth they say also that it is idolatry to giue diuine honour to creatures but they giue diuine honour to the sacrament to the crosses and to the images of the Trinity which I hope they will not deny to be creatures Neither doe they bring any better excuses then the heathen idolaters Bellarmine lib. 2. de imaginibus c. 24. saith that images are not worshipped by them per se propriè that is for themselues and properly but well could the gentiles say as much Againe he saith they worshippe not images as Gods so likewise did the gentiles answere as Lactantius sheweth instit lib. 2. c. 2. non ipsa inquit timemus c. we doe not feare them say the idolaters speaking of images but them to whose likenesse they were made and for whose sakes they were consecrated the same may be prooued by the testimonie of S. Augustine in psal 113. Lastly they say they put no trust in images but neuer did the gentiles trust so much in the images of Iupiter or Iuno as the Papists trust in the images of our Lady of Loreto Iames of Compostella the Rood of Mantua and such like CHAP. XI That Popish religion neuer came from Hierusalem TRue Christian religion was first preached in Hierusalem and from thence was deriued throughout all nations vnto the endes of the world ye shall be witnesses vnto me saith our sauior to his Apostles Act. 1. both in Hierusalem in all Iudaea and in Samaria and to the ends of the world and herein was the Prophesie of Isay c. 2. fulfilled that told vs long before how the law should goe foorth out of Zion and the word of the Lord out of Hierusalem neither neede we insist much vpon this point for Stapleton in his relection of doctrinal principles contr 1. q. 5. confesseth so much and euery odde Masse-priest that taketh vpon him to handle these matters is still talking of the beginning of religion at Hierusalem but little wot they poore soules how little aduantage this bringeth to their cause for if they be not either impudent or desperate they will neuer say that these grounds these doctrines these heresies and idolatries which before are mentioned came from Hierusalem but should they runne beside themselues with fury yet will they neuer be able to proue their assertion To giue them further particular instances gladly would I haue Kellison the surueior or because he is bu◠a kettler newly come foorth with the droppings of Diuinity out of Stapletons tubs and Aquinas his water barrels the stoutest champion of the Pope to proue the principall pillars of Popery to haue come from Hierusalem Petrus Fontidonius in a Sermon of his in the conuenticle of Trent told his auditory that the two principal pillers of the Roman church were the Masse and the Pope let vs then see whether any of thē can shew that these two came from Hierusalem we haue inuincible reasons to the contrarie for first Missa is a Latine word as Bellarmine de missa and the lernedst of the aduersaries confesse but it is not likely that Latine Masses should come from Hierusalem secondly the Latine Masse doth differ much from that of S. Iames both in the canon and other parts thirdly Gregory saith the Apostles consecrated saying only the Lords praier fourthly the massemonger Priests confesse that Celestine made the introit and Gelasius Gregory other parts which were no bishops of Hierusalem but of Rome fifthly the Easterne church to this day defieth the Latin Masse which it is not like it would haue done if it had come from Hierusalem sixthly there is no probabilitie that in Hierusalem these words aeterni and mysterium fidei were added in the consecration of the cup.
contulit saith the author of that donation vt in toto orbe Romani pontifices velâ—saecendotes ita hunâ— caput habeant sicut iudices regem so it appeareth that the preeminence of Roman bishops ouer all Priests proceeded from the Emperours grant and not from any ordinance of Christ or diuine authority Likewise we read that the councels of Constantinople Ephesus and Chalcedon were called by the authority of Emperours and that their acts and decrees were ratified by them and not by the bishops of Rome more than other bishops as is pretended Further in the confessions of faith published by those councels and receiued by Theodosius Martianâ—â—s and other Christian Emperours there is not one article of popery so much as mentioned nay albeit the bishops of Rome oppugned the decree of the councell of Chalcedon concerning the priuiledge of the Church of Constantinople yet preuailed they not lastly the condemnation of Eutyches in the councell of Chalcedon doth ouerthrow the popish reall presence of Christs body in the sacrament and transubstantiation for if Christ haue a true body that is circumscriptible solide then is not Christs body really in euery consecrated host and if that according as after the vnion of the natures both remaine so the bread and wine remaine after consecration as the fathers of that councell pretend then awaie flieth the fancy of popish transubstantiation Recaredus King of Spaine assembled the third councell of Toledo chased Arianisme out of his dominions published a confession of the faith which all Christian bishops of that countrey receiued and gouerned and confirmed the councell publico regis edicto confirmatum est concilium the councell was confirmed by publicke proclamation of the king saith the compiler of the acts of that councell finallie in all the acts there is not one article of popery confirmed but the 21. canon that alloweth Psalmes to be sung at burials doth vtterly ouerthrow dirges and masses for the dead and the doctrine of purgatory for how can they chuse but sorrow for the dead that beleeue their friends soules to be in purgatorie the 22. canon forbiddeth dances and immodest songs on holy daies the 16. canon is directed against the worship of idols the 11. canon reproueth Priests that absolue publike sinners without due acts of repentance which is an abuse very common in the masse-priests finally in this synode the Spaniard followed the rules of the Church of Constantinople and not of Rome as appeareth by the second canon Iustinian the Emperour as is reported in the law inter claras Cod. de sum Trin. published a confession of faith which he commanded to be receiued throughout his dominions but therein is not any article of popery mentioned nay diuers of his lawes concerning the ordination of bishops the ordering of Churches and other ecclesiasticall matters declare that vnto his time the gouernment of the Church belonged to kings and princes and that yet the Pope had not vsurped his generall authoritie nor excluded temporall Princes he decreed that the sacraments should be administred contrarie to the Popish forme in an audible voice and in atongue that might be vnderstood Gregory the first acknowledged himselfe subiect to the Emperour and willing to execute his commandements which sheweth that the Emperour as yet held his authority and would not yeeld it to the bishop of Rome his faith also was the same which other Emperours professed for as yet Antichrist had not gained the primacy Gregory himselfe in his epistle to Serenus of Massilia praiseth him for that hee suffered not images to be adored and no man needeth to doubt but that Maurice the Emperour concurred with him in matters of faith Leo the fourth in the chapter de capitulis dist 11. professeth that he will see the Emperours orders by all meanes kept de capitulis vel praeceptis imperialibus vestris c. irrefragabiliter custodiendis saith he quantum valuimus valemus Christe propitio nunc in aeuum nos conseruaturos modis omnibus profitemur this therefore is an argument that the christian faith as yet was maintained by the authority of the Emperours that the bishops of Rome had then made no alteration by their decretales as not hauing as yet setled their supreme and tyrannicall authority in the Church in the time of this Leo neither was transubstantiation nor the necessity of auricular confession in the Priests eare for all sinnes nor communion vnder one kind heard of Beda in the Preface of his Ecclesiasticall historie praiseth king Ceolulphus for that he heard the wordes of holy Scriptures diligently but now among papists lay-men are not commended for hearing scriptures at that time neither were the 7. sacraments confirmed nor the Popes doctrine of Purgatorie and indulgences once deliuered Irene though a semipagan Empresse and a worshipper of images yet did not giue diuine worship to the crucifix or images of the Trinitie Charles the great in a synod at Francford condemned the idolatrous decrees of the 2. Nicene synode assembled vnder Irene Ansegisus lib. 2. c. 19. sheweth that he decreed that nothing should be read in the church beside canonicall scriptures the same author reporteth diuers lawes made by him and his sonne Ludouic contrarie to the practise of the moderne Romish church Kellison therefore should worke a woonder if he could prooue that either of these Emperours beleeued that the bishop of Rome was head of the church and had both the swordes and ruled both on earth and in Purgatorie neither shall he be able to shew that they beleeued that publike seruice and sacraments were to be celebrated in a tongue not vnderstood or that those were the Apostles successors that neither preached nor administred the Sacraments Before the conuenticle of Laterane Christian kings and princes knew now what transubstantiation ment neither did they receiue the doctrine of the communion vnder one kinde before the synode at Constance in the conuenticle of Florence vnder Eugenues the 4. the doctrine of the seuen Sacraments of Purgatorie of the Popes supremacie began to be in more reputution the rest of their heresies the Pope and his complices could not procure to be authorized before the conuenticle of Trent and yet the French refused to admit the actes of that conuenticle and the Emperor Charles the fift by his agents protested against them the Queene of England king of Denmarke Princes of Germany and manie other States resolutely reiected and contemned them So we see that the doctrine of the Romish church was nener receiued by many Christian princes especially this forme of doctrine that is prescribed by the conuenticle of Trent the Popes excommunications prouisions rapines violence and tyranny we finde to haue beene of most Christian kings resisted when the Popes of Rome began to lift vp their heels against the Easterne Emperors Leo Isauricus and others and to excommunicate them they neglected their censures and in the Easterne parts were obeied as before Henry the 4. emperour of Rome
reprehendit regem Angliae quod permitteret terram suam tam impudenter per Papam depauperari Lewes the 9. in his pragmaticall sanction complaineth that his kingdome was miserably brought to pouerty by the Popes exactions and therefore expressely forbiddeth them exactiones onera grauissima pecuniarum saith he per curiam Romanam ecclesiae regni nostri impositas vel imposita quibus regnum nostrum miserabiliter depauperatum existit siue etiam imponendas vel imponenda leuari aut colligi nullatenus volumus The Vniuersity of Paris in an appeale from Leo the 10. taxeth the insatiable auarice of the court of Rome confounding lawes and canons by expectatiues and reseruations Bernard in ser 6. in psal qui habitat complaineth that in his time the offices of the church were turned to gaine and that monkes were polled Masses said and psalmes song for mony ipsa quoque ecclesiae sacrae dignitatis officia in turpem quaestum tenebrarum negotium transiuêre nec in his salus ammarum sed luxus quaeritur diuitiarum propter hoc tondentur propter hoc frequentant ecclesias missas celebrant psalmos decantant In the articles of complaints made by the senat of Paris and exhibited to Lewes the 11. it appeareth That 25. hundred thousand crowns were drawne out of France in the time of Pius the 3. and great summes euery yeare vpon pretence of diuers faculties comming from Rome Iames Archbishop of Mentz paid diuers great summes of mony for his pal and dying professed that his death grieued him not but that the poore people of the cuntry was againe to pay mony to the Pope Valla in his treatise against the forged donation of Constantine accuseth the Pope for that he made gaine of church matters and of the gifts of the holy Ghost Papa saith he rem ecclesiasticam spiritum sanctum quaestus habet and therein he saith he did woorse then Verres or Catiline or any robber of the common treasure Theodorie à Niem nemor vnion tract 6. c. 37. speaking of the Popes eschequer compareth it to the sea into which all riuers flow and yet it runneth not otter he sheweth also how his officers doe scourge poore Christians worse then Turkes and Tartarians he compareth the Popes collectors to wicked spirits tract vnion 6. c. 36. collectores camerae saith he â—nalignis spiritibus aequales in his third booke de schismate c. 22. he sheweth how Gregorie the 12. to make mony sold the chalices crosses and iewels of the church Alan Chartier sheweth that by the Pope and his complices the church was made a den of theeues and Gods sanctuary a common market place and lastly that the Gospell and canons being suppressed trassike was made for benefices and gaine sought euery where vos ecclesiam dei effecistis speluncam latronum saith he sanctuarium diumum vt iam sit forum cauponatorium sancta euangelia sunt suppressa canones sublati exercitium autem simoniae lucri quam maxime vberis regnant Iohn of Sarisbury lib. 6. polycrat c. 24. affirmeth that the Pope to all men is become intolerable and that he delighteth in the spoiles of the church and esteemeth gaine Godlinesse and spoileth countries as if he meant to gather treasure like to that of Craesus Ipse Romanus pontisex omnibus ferè est intolerab lis laetatur spolijs ecclesiarum quaestum omnem reprtâ— pieâ—â—tem prâ—uivciarum diripit spolia ac si thesauros Craesi studeat reparare Vrspergensis in his chronicle sheweth how all men sought to Rome what for dispensations for offences and what for decision of matters of iustice he might haue added sutes for benefices and thereupon he saith that whole streames of mony come thither gaude mater nostra Roma saith he quoniam aperiuntur cataractae thesaurorum in terra vt ad te confluant rius aggeres nummorum in magna copia Ioannes Andreas in 6. de elect electipotest c. fundamenta saith that Rome was founded by robbers and yet retaineth a tacke of her first and originall qualities Albericus à Rosate in verbo Roma saith that Rome receiueth no sheepe without wooll and heareth only such as giue curia Romana non petit ouem sine lana dantes exaudit non dantibus ostia claudit Ioannes Petrus de Ferrar. insorm resp rei conuent sheweth that the Clergie by diuers trickes ensnared the people and enlarged their iurisdiction nota saith he quomodo quot modis isti Clerici illaqueent laicos suam iurisdictionem amplient The Germains in their complaints exhibited to the Popes legat declare that the burthens laid on them by the Romish church were vrgent intolerable and no longer to be borne vrgentissima atque intolerabilia penitusque non ferenda and least anie man might suspect their faith they prooue their allegation by a hundred particular greuances Petrarch therefore doth rightly call Rome couetous Babylon l'auara Babylonia and in his epistles without titles he sheweth that nothing in the Popes court was more sought then money For money the Pope dispenseth with incestuous persons with Sodomites with Paricides with Iewes and Mahometans and with most flagitious and wicked men as appeareth by his penitentiary taxe printed at Paris anno 1520. and found among the treatises published in diuers volumes and made by diuers lawyers For money he selleth sinnes granteth indulgences Iubilies cruciataes and all manner of pardons For money he promiseth heauen and assureth his fauorites of deliuerance out of Purgatorie For money he selleth benefices and all spirituall offices Heu Simon regnat saith Paulus Langius in Chronico citizensi per munera quaeque reguntur alas Simon now sitteth as king and all things passe for bribes Boniface the 9. did make simoniacall compacts first by mediators then by himselfe Primò per mediatores deinde per semetipsum simoniam exercuit for so saith Theodoric a Niem l. 2. de schis c. 7. he saith also that first fruits of benefices were first by him exacted and in the 8. Chap. of that booke he saith he sold one and the same licnesica to two Finally this generation taketh of quicke and dead and maketh a great reuenue of publicke stewes and vsury the tribute of whoores is a matter publikely knowne and may be prooued by the testimony of the glosse in c. licet de concubin cleric remou which is one of the prouinciall constitutions of Otho and Agrippa de vanit scient c. de lenocinio and Sansouinuo in lib. de 1. gouerni de regni c. corte de Roma and others the Popes practise and gaine by vsury is prooued by the bankes called monti di pieta whereof mention is made by Onuphrius in diuers Popes liues Theodoric à Niem de schism lib. 2. c. 7. saith that vsury was so rise in Rome in the daies of Boniface the 9. that it was reputed for no sinne Vsura tantum inualuit vt foenus amplius non putaretur peccatum Matthew Paris also in Henry the 3. doth
say as much and greatly complaineth of Roman Caursins and vsurers Are not then our moderne Papists simple to continue vnder the gouernment of Antichrist where they are pilled both aliue and dead and spoiled by diuers fraudes and brought to extreme pouerty through manifold oppressions and exactions CHAP. XLI That the Popish church hath no true Bishops nor Priests THe gouernment of the Popish church being so burdensome and dangerous cannot well be tolerated by rules of policy but if the same be against both scriptures and canons of the church then as repugnant both to religion and Christian policy it is to be abandoned of all Christian common-wealthes let vs then consider what allowance it may haue either of scriptures or ancient canons The Apostle Act. 20. saith that the holy ghost hath appointed Bishops to gouerne the Church of God in quo vos spiritus sanctus posuit Episcopos regere ecclesiam dei saith he speaking of the Bishops of Asia but the popish church hath no true Bishops and that is prooued first for that bishops cannot be orderned but by true Bishops but the prelats of the Romish church are ordeined by the Pope that is no Bishop the proposition is granted of the assumption the first part is not denied in the second part our aduersaties insist firmely and affirme the Pope to be a true bishop but how can he be a Bishop that neither preacheth nor can preach nor administreth the Sacraments nor succeedeth the Apostles in their Apostolicall office the Apostle 1. Tim. 3. sheweth that the office of a bishop consisteth in the worke and not in the title qui Episcopatum desiderat bonum opus desiderat Secondly antichrist can ordeine no true bishops but that the Pope is antichrist I haue declared in my fist booke de Pontif. Rom. and it is apparent in that he teacheth doctrine contrary to that which we haue receined from Christ Iesus and is plainly described in the Reuelation by the whoore of Babylon Apocalyps 17. and by the beast like a lambe rising out of the earth Apocalyps 13. which are figures of Antichrist Thirdly none but the successors of Christs apostles can ordaine true bishops but the Pope succeedeth Iulius Caesar rather then Simon Peter for Simon Peter fed Christs flocke he murdreth Christs lambes Fourthly neither heretikes nor simoniacall persons haue power to ordeine bishops as the master of the sentences lib. 4. dist 25. prooueth by the authoritie of Cyprian Innocent the first and Leo. and this is the practise of the Romish church at this day who refuseth to allow them for bishops that are ordred by such as they repute heretikes or schismatikes some determine otherwise but they repugne against the Romish churches practise Finally no woman can ordeine bishops but Pope Ioan was a woman and therefore all ordeined by her and their successors are no bishops by the confession of the aduersaries themselues Howsoeuer it is the Papists cannot assure themselues that they haue any bishops for no man is ordeined bishop vnlesse he that ordeined him had an intention to order him a bishop but of this intention no man can assure himselfe Furthermore the Popish synagogue hath no true priests for their priests are all ordred to sacrifice for quicke and dead The forme of priesthood say the Masse-priests assembled at Florence is this accipe potestatem offerendi sacrificium in ecclesia pro vinis mortuis and this is prooued also by their rituall bookes and by Bellarmines confession lib. deord c. 9. but such priests were neuer appointed by Christ or his Apostles neither is there any footestep of such an ordination to be found in ancient fathers Secondly no true priests can be ordeined by other then true bishops and the Apostles successors but such bishops the synagogue of Rome wanteth Lastly true priests and ministers of the Gospell are ordeined to preach Gods word truely and to administer the Sacraments sincerely but popish priests are not ordered to this end If then that cannot be the church that wanteth priests and bishops then are we not to looke for the true church among the papists but Hierome in dialog contr Lucifer denieth that to be the church that hath no priests and Cyprian lib. 4. epist 9. teacheth that the church is a people or flocke vnited to the bishop Againe if all the ordination of bishops and priests in the Romish church dependeth vpon the Pope and the Pope be not mentioned either Ephes 4. or 1. Cor. 12. where all the ministers of the church giuen to the same by Christ are mentioned then doth the ordination of Roman priests and prelates take his beginning not from Christ but from Antichrist Lastly if the function of masse-priests doth consist in saying Masse and the Masse be prooued to be an humane inuention then is the Romish priesthood an humane inuention but otherwhere we haue sufficiently declared that the Masse was by little and little peeced togither and is a meere humane inuention nay an inuention contrarie to Christs institution of the Sacrament of the Eucharist CHAP. XLII That Popery cannot be mainteined without forgery and falshood THis point of it selfe alone would require a large discourse if we should prosecure particularly and distinctly whatsoeuer our aduersaries haue herein offended for whether we respect the diuers kinds of forgeries or the places of authors forged and falsified by them it were a great worke to comprehend them all we will therefore choose out some few examples out of many whereby all true Christians may haue cause sufficient to suspect them in the rest First then we charge them with falsity for that as much as in them lieth they haue gone about to suppresse Gods eternall word comprised in the old and new testament that this is falsitie it is apparent by the law qui testamentum ff ad legem corneliam de falsis for by that law they are condemned qui testamentū amouerint celauerint that is which shall amooue or conceile a testament but the Pope and his complices forbid expressely all translations of the new testament made by our doctors and only grant certaine translations made by themselues and that with hard conditions as is declared in the index of forbidden bookes reg 3. and 4. but publikely they will not haue scriptures red in vulgar tongues Secondly they burne the holy scriptures vnder pretense of false translations but the law formerly cited doth pronounce him a falsarie that shall abolish or cancell or burne a mans testament the words of the law are these si quis testamentum deleuerit that is if any shall cancell a testament Thirdly it is falsity to cancell or breake the seales of a testament as the practise of the law of this land declareth how then can the Popish synagogue of Rome excuse it selfe that depriueth the lords people of the cup which our sauiour Christ calleth the new testament in his blood is not this all one as if the same should breakē the seales of Gods testament
primitiue church holy scriptures were read in the church and taken only for the word of God but now in the Romish church lying legends and fables are read in the church and lying and vncertaine traditions are made equall to scriptures In time past it was accompted folly to reade scriptures in tongues vnknowen and the Apostle sheweth that it is vnprofitable to pray in a strange language but now the Romanists both reade scriptures and pray in languages not vnderstood of the multitude and yet defend it as well done In ancient time no man euer beleeued either that the scriptures were made to vs authenticall by the Popes determination or that the Popes determinatiō in matters of faith was certeine now all is turned vpside downe scriptures are made vncerteine and obscure and the Popes determination is made most liquide and certeine The ancient bishops of the church preached diligently liued vprightly dealt with their people mercifully now the Popish bishops preach not nor leade their liues according to their profession but contrariwise liue scandalously and are the only bouchers to murder all that shall either reprehend the abuses of the church or their corruptions in manners and the powdermen and vndermining Papists follow their steppes Ancient Christians suffered most cruell torments and death because they would not worship images now the Romanists put all to death that will not worship images The ancient Romans according to S. Paules doctrine beleeued not to be instified by the workes of Gods lawe the late Romanistes hope to bee iustified by the workes of the Popes Lawes They looked for no peace by their owne satisfaction but by the redemption wrought by Christ Iesus these moderne fellowes beleeue that they can satisfie for their owne sinnes and trust in the redemption procured them by the Popes indulgences The Romans vnto whom S. Paul wrote were obedient to Kings these loose the bonds betweene kings and their subiects and stirre vp traytors to blow vp their princes They diligently obserued Christs institution in administring the sacraments and neither spit in the faces of Christians baptized nor stole away the cup from the communicants the moderne Romish priests spit on those whom they baptize and refuse to administer the cup to others then themselues Finally they are digressed from the ancient Romans in all those particulars both concerning faith and maners wherein I haue shewed that they differ from ancient Catholikes and haue deuised meere nouelties CHAP. LI. That the Romish Church that now is was inuisible in old time MVch doe our aduersaries boast of the visibility of the Romish church supposing because the scriptures speake much of the glory of the kingdome of Iesus Christ that al that honor belongeth to the church of Rome of late times but while they mistake things spirituall for things corporall and externall and suppose things vntrue all this their boast and glory will turne to their great preiudice and shame for first the beauty of the church consisteth rather in inward vertues then in outward shewes and apparell Secondly be it that the church is alwaies seene and apparent to the true members of the church yet the moderne Romish church and the glory thereof was neuer seene either of the Apostles or ancient fathers of the Church or of ancient Christians For what I pray you is the church of Rome but a multitude of people professing the moderne saith of the Romish synagogue communicating with the same in sacraments and subiecting themselues to the Popes holinesse this is confirmed by the testimony of Bellarmine in his booke de ecclesia and of Canisius in his catechisme c. de fide symbolo and I hope will not be denied by any Papist but such a church shall neuer bee shewed in ancient time and that we shall proue by inuincible reasons for first we finde not during the time of the Apostles any such head of the church as the Pope nor any such sholders as the Cardinals nor any such rotten members as the chantery priests singing Masses for soules departed as Monkes liuing in heards like swine as friers begging for fashion sake and yet abounding in all things necessary 2. The Pope with his triple crowne two swordes crossed pantofle and his guard of Suizars and purple Cardinals following him began onely of late time to be visible if such a sight had appeared in the time of the ancient fathers they would haue woondred at it as a thing most monstrous and vnbeseeming him that pretendeth to be the successor of Peter 3. While S. Peter liued no man euer saw a church persecuting of Christes disciples and deliuering them ouer to haue their throates cut by the secular power nor did either the bishops of Rome or the ancient fathers for more then a thousand yeeres after Christ imprison torment or kill such Christians as were not of their faction and opinion 4. The ancient church of Christ did neither excommunicate kings nor assoile their subiects from their obedience commanding them vpon paine of excommunication to rise vp in armes against them and to depose them the Romish church therefore which doth all these things was not then visible neither can any Masse-priest shew vs where in old time miners and powder-men sought to blow vp the principall men of the state 5. So long as the primitiue church continued in the doctrine and steppes of the Apostles and ancient fathers the same was ruled by the holy Scriptures and canons of councels and then the decretales of Gregory the 9. Boniface the 8. Clement the 5. Iohn the 22. and other later Popes were not in the world who can then say that the Roman church ordred by these decretales was then visible 6. The moderno Romish church beside the two Sacraments instituted by Christ beleeue other 5. Sacraments and hope as well to be saued by greasing when they lie a dying as by Baptisme and the Lordes Supper but such a church was altogether inuisible both in the Apostles time and long after 7. Now Papistes beleeue that Christians receiuing the Sacrament swallow downe Christes body into their stomacke nay they teach that dogs hogs and brute beasts eating consecrated hostes doe also deuoure Christs bodie but such a company of Canibals and blasphemers against Christian religion were neuer taken for Christes church for more then a thousand yeares after Christ 8. The Roman church commandeth Christians to keepe the feast daies of monkes and friers and other saints to heare Masse vpon ember daies in Lent and fridaies to absteine from flesh to goe to auricular confession at the least once a yeare and not to celebrate marriage vpon certaine daies but if all the monkes and friers in the world were set to seeke such a church and if the Masse-priests of the Romish church were ioyned with them yet could they not finde such a church for a thousand yeeres after Christ 9. In the Romish missals the priest praieth that God would be pleased to accept of the body and blood