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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13155	An abridgement or suruey of poperie conteining a compendious declaration of the grounds, doctrines, beginnings, proceedings, impieties, falsities, contradictions, absurdities, fooleries, and other manifold abuses of that religion, which the Pope and his complices doe now mainteine, and vvherewith they haue corrupted and deformed the true Christian faith, opposed vnto Matthew Kellisons Suruey of the new religion, as he calleth it, and all his malicious inuectiues and lies, by Matthevv Sutcliffe.	Sutcliffe, Matthew, 1550?-1629.	1606 (1606)	STC 23448; ESTC S117929	224,206	342

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

Trinity we may say three eternals adiectiuely which is direct against the Creed of Athanasius The Friers of the order of Dominicke and Francis anno D. 1243. as Matth. Paris testifieth in Henrico 3. p. 593. taught that the diuine essence is not formally the same in the holy ghost that is in the father and the sonne which may not stand with the deity of the holy ghost Augustine Steuchus in princip genes saith that coelum empyreum was coeternall with God hee might as well haue made two Gods The same man in Genes 2. saith that Adam should haue died although he had neuer sinned he denieth also that sinne is the cause of death opposing his opinion to the Apostles doctrine Rom. 5. Hector Pintus in Danielis 12. denieth the resurrection of infants dying not baptised To let others passe for this time and to talke only of the rubicundious Cardinal Bellarmine whom our chatemiticall Masse-priests call master first lib. 2. de Christo c. 26. hee saith that it is not repugnant to one person to be both the sonne and the holy ghost as if there could be three persons there being but two onely Secondly euery act whereby virginity is lost he calleth coinquination and turpitude lib. 1. de matrimonio c. 5. as if the mariage bed were not truely vndefiled as the Apostle saith Heb. 13. Thirdly he saith that Christ neuer had but the Christian church for his spouse de cleric lib. 1. c. 24. which excludeth the church of God before Christ from his espousals and from the right of the Catholike church which is truely his spouse Fourthly in his booke de bonis operibus hee seemeth to allow community of wiues In his second booke de amiss grat c. 18. he teacheth that the magistrate sinneth not in appointing a seuerall place of the city to common whores like a lusty Cardinal allowing whores but like a false Apostle condemning mariage In his booke de monachis c. 14. he saith the Saints doe participate the nature of God but better diuines than hee define that Gods essence is incommunicable In his first booke de purgatorio c. 10. he confesseth that a man may be called his owne Sauiour and Redeemer thus he hath brought his schollers to a faire passe for diminishing and denying the merit of Christ in our formall iustification and redemption he would make them beleeue that euery man may redeeme and saue himselfe And thus you haue seene a large packe of popish heresies at the first suruey but wee shall adde more if neede bee at our next CHAP. IX A catalogue of diuers notorious impicties and blasphemies contained not onely in Popish bookes but also in the corps of Popish religion IF it be no small sinne to take the name of God in vaine how haynous a sinne is it to blaspheme the holy name of God all sinnes compared to blasphemy saith Strabus in Isaiae c. 18. may seeme light so grieuous it is that the scriptures sometime auoid the naming of it and in liew thereof vse the word of a Iob. 1. Benediction yei is blasphemy so common in the mouthes and writings of Papists that al the rest of their impieties though otherwise intolerable seeme small in comparison hardly can they speake without blaspheming the Roman catechisme in the exposition of the third commandement or the second as the Papists recken confesseth against them this abuse quis non videat say the authors of the catechisme omnia iureuirando affirmari omnia imprecationibus execrationibus referta esse that is who seeth not that all things are affirmed with oathes and that all mens mouthes are full of cursings and execrations whosoeuer hath beene conuersant among Papists knoweth this to be true they teare God in peeces and neither respect the lawes of God nor man albeit the emperor in the law ne quis luxurietur c. calleth this tearing and blaspheming vnnaturall luxurie They teach that the body of Christ is in the Sacrament blood flesh and bone and call it their Lord and God and yet like Canibals they cate and swallow downe their Lord and God and make no bones of it Blasphemously also they affirme that a dogge or a hogge eating a consecrated hoste doth eat Christs true bodie If a dogge or hogge b p. 4. q. 45. saith Alexander Hales should eat a consecrated hoast I see no cause but the Lordes body should go therewithall into to that dogges or hogges belly and Thomas Aquinas 3. p. sum where some of his fellowes were ashamed of this error reprehendeth them for it allowing this beastly deuouring of Christs body Gregory the seuenth as we read in Beno Cardinalis consulted with this God of paste when he could receiue no answere threw him into the fire Ioannes Portuensis as he reporteth disclosed the matter tale quid fecit Hildebrandus vnde deberemus viut incendi saith he this fact saith Beno was that he threw the sacrament of the lords body into the fire because he could receiue no answere of it against the emperor Pius the fist cast one agnus Dei into the water of Tiber another into the fire as saith Hierome Catena in Pius his life Cresciuto il Teuere saith he pio vi gittò vn agnus dei il fuoco appreso in vna casa piena di fieno vi si git to vn altero if then latria be due to the images of Christ then did Pius cast that into the fire and the water that he worshipped as God Clement the sixth in the chapter vnigenitus ext com de poenit remiss maketh the Romanistes thus to cry to the Pope domine aperi eis thesanrum tuum fontem aquae viue Lord open to them thy treasure the founteine of liuing water as if the Pope had with him a treasure of graces and as if his indulgences were the water of life The Masse-priests euery day sell Christ and that for meere trifles Brigit therefore as one reporteth in a treatise called onus ecclesiae c. 23. saith they are worse then Iudas for he sold Christ for good mony these sell him for euery commoditie pro omni mercimonio The honour of God they ascribe to the Virgin Marie and to Saints Confessing their sinnes they ioyne Mary with God and leaue out Christ saying consiteor deo omnipotenti B. Mariae semper virgini c. Likewise in a certaine prouinciall constitution beginning authoritate dei omnipotentis de sent exc they pronounce excommunication by the authority of God and our lady and vouchfase not once to name Christ Against the breakers of their lawes they denounce the anger of Peter and Paul as appeareth commonly in late decretales Christ they quite forget Horatius Tursellinus in an epistle to Peter Aldobrandini prefixed before the history of our Lady of Loreto and allowed much by the Iebusites saith that God made the Virgin Mary as much as could be companion and partaker of his power and Maiesty and gaue to her the rule

reprochfull humours but neuer did Catholickes so teach the Apostle 2. Tim. 3. saith they are able to make vs wise to saluation and that they are giuen of God to make the man of God perfect S. Augustine lib. 2. de doct Christ c. 9. saith that all things necessarily belonging to faith or manners are conteined in plaine places of scriptures the ancient fathers do euery where speake honorably of scriptures and Ireney saith it is the propertie of heretikes when they are conuinced by scriptures to accuse them Secondly these are speciall points of Popery viz. that the Pope is the foundation head and spouse of the church that his decretales concerning matters of faith are infallible that vnwritten traditions are the word of God not written and equall to scriptures that the old Latine vulgar translation of the bible is authenticall for the most of this is deliuered and determined in the conuenticle of Trent sess 4. the rest is holden by the canonists and the Popes proctors these doctrines are contrarie to the wordes of the Apostle 1. Cor. 3. who sheweth vs that no other foundation can be laid but Christ Iesus and Ephes 2 where it is said that the faithfull are built vpon the foundation of the Apostles and Prophets Iesus Christ being the chiefe corner stone Irenaeus lib. 3. aduers haeres c. 1. sheweth that the scriptures are the pillar and foundation of our faith Chrysostome hom 6. in Matth. saith the church is Hierusalem whose foundations are laid vpon the mountains of the scriptures that the Pope should be the foundation of the church and not be subiect to error in determining matters of faith is contrary both to scriptures and fathers as I haue already shewed in my bookes de pontifice Rom. the diuersitie and contrarietie of diuers editions of the old Latine vulgar translation of the bible we haue proued heretofore that it differeth from the originall it is apparent and Arias Montanus Erasmus Caietan and diuers others acknowledge it the fathers in matters of doubt send vs to the originals the falshood of Romish traditions the repugnance betwixt them and scriptures I haue proued in my booke de scripturis against Bellarmine Thirdly the Papists allow no interpretations of scriptures against that sense Cont. Trident. sess 4. which the church of Rome holdeth contra eum sensum quam tenuit tenet sancta mater ecclesia and by the church they vnderstand the Pope principally but that was neuer the opinion of Catholikes nay the Pope and his followers allow diuers interpretations contrarie to the iudgement of all auncient fathers and catholikes they beleeue that these words of Christ feede my sheepe do properly belong to the Pope and that thereby he hath power to depose Princes these words Hiercm 1. I haue appomted thee ouer nations and kingdomes they transferre to the Pope Boniface the 8. in the chap. vnam sanctam extr demaior obed doth thereof conclude that the Pope hath power to iudge all earthly princes Innocent the 3. in the Chap. solitae de maior obed because it is said Genes 1. that God made a greater and lesser light in the firmament collecteth that the Pope is aboue the emperour Christ said do this in remēbrance of me they interpret it as if Christ had said offer vp my body and blood to my father and do it in remembrance of Angels and Saints Christ said search the scriptures and drinke yee all of this which they expound as if he had forbidden laie-men either to search scriptures or to receiue the cup. They haue also infinite other such like peruerse interpretations of scriptures contrarie to the exposition of Catholike fathers and yet stiffle maintaine them 4. Catholikes neuer allowed the legends of S. George S. Christopher S. Catherine S. Vrsula S. Cyprian the magician and such legends as the Papists reade in their churches publikely and beleeue them as traditions of their Elders and grounds of faith the legend of S. George of Cyricus Iulitta of Abgarus and of the inuention of the crosse is condemned by Gelasius c. sancta Romana dist 15. 5. Tho. Aquin. opusc cont errores Graec. saith it is a matter of faith to beleeue the determinatiō of tho Pope in matters belonging to saith or maners a matter neuer beleeued by Catholikes 6. Bellarmine and others say that the Popes lawes doe bind vs in conscience but this neuer entred into the thought of Catholikes S. Iames. c. 4. saith we haue only one lawgiuer and iudge that can saue and destroy 7. They beleeue that images are to he made and worshipped and consequently fil euery corner of their churches with images they also thinke it lawfull to picture God the father like an old man and the holy ghost in the figure of a doue but the law of God expressely forbiddeth the worship of grauen images and all such similitudes and Lactantius lib. 2. instil c. 19. saith there is no religion where such images are S. Augustine de fid symbolo saith that it is impious to place the image of God in the church tale simulachrum deo nefas est Christiano in templo collocare 8. The Iebusites of Collem in their censure teach that we are iustified by the law and that our life and saluation doth consist therein but the Apostle teacheth vs that the law is the minister of death and Irenaeus testifieth lib. 3. aduers haeres c. 20. that the law being spirituall doth only manifest sinne and not kill it and so doe Catholikes beleeue 9. The conuenticle of Trent sess 5. teacheth that concupiscence is not sinne in the regenerat but the Apostle Rom. 7. sheweth the concupiscence is sinne and all true Catholikes must needes confesse it seeing it is forbidden by the law 10 Bellarmine and his consorts beleeue that all Christians are able to performe the law perfectly but Catholickes beleeue that this sauoureth of Pelagianisme for if they be able to performe the law of God perfectly then may they liue without all sinne which Augustine and Hierome in their disputes against the Pelagians declare to be heresie 11 Papists beleeue that the Pope is able to dispence with oathes and to absolue subiects from their obedience and fealty to their Princes but Catholickes assure themselues that it is impious to take Gods name in vaine and to violate lawfull oathes vpon the Popes or any other mans warrant 12 Papists teach that the Virgin Mary was exempt from originall sinne as we may perceiue by Bellarmine lib. 4. de amiss grat c. 15. and by the decrerale of Sixtus 4. and this is the most common opinion but Catholickes thinke contrary for the Apostle Rom. 5. saith that through the offence of one all men are subiect to condemnation 13. They beleeue that the blessed virgins house was caried out of Galiley into Dalmatia and from thence into Italy by the ministery of Angels and that the same is now at Loreto but Catholikes laugh at such fables and esteeme the worship

of her image there to be idolatrous 14. They celebrate the feast of our Ladies conception and of the assumption of her body into heauen as appeareth by their missals and breuiaries but Catholickes drslike both as grounded vpon apocryphall fables and lying legends S. Bernard epist 174. speaking against the feast of her conception saith she needed no false honours 15. Catholickes neuer beleeued that Christ had a body inuisible impalpable and not comprehended in a place S. Augustine de essentia diuinitatis saith that Christ according to his humane nature is visible corporal and local but our aduersaries teach that his true body is in the sacrament where it is neither seene felt nor circumscribed in a place 16. They speake reuerentlie of Christs body and hold it blasphemy to say that the same may be cast into the fire or eaten of dogs or hogs or other brute beasts but the Papists doe not so much as goe about to cleare themselues of this blasphemy 17 They teach that Christ had a body like to ours in all things sin except the Papists beleeue that his body is really in the sacrament and conteined in the compasse of a consecrated host and that the same is inuisible and able to penetrat other solide bodies without the dissolution of their substance but such abodie no man euer yet had nor by nature can haue 18 They beleeue that euery body is continued to it self or as Logicians call it continua quanutas but Papists beleeue that Christs body is in heauen and earth and euery altar and yet not in the middle places whereby it followeth that Christs head in heauen is not continued to his feet being in a consecrated host in earth 19. Vigilius lib. 4. cont Eutych saith that Christs body being now in heauen is not on earth and that is the faith of Catholickes but the false and pretended catholickes beleeue that his body is both in heauen and earth and diuers distant places at one time 20. Catholickes beleeue that Christ only is our redeemer for so the Apostle teacheth vs Rom. 3.1 Cor. 1. and diuers other places but Bellarmine in his first booke of indulgences teacheth vs that saints and others may be called redeemers all his consorts also teach that the Pope by his indulgences redeemeth soules out of purgatorie 21. Catholickes acknowledge that Christ is our iustice for so the Apostle 1. Cor. 1. expresly saith they beleeue also that we are iustified by faith in him as we read Rom. 5. but Kellison in his suruey and his consorts teach that he is onely the meritorious cause of our iustification and that we are formally iustified and saued by our owne workes 22. Catholickes doubt not to make their election sure and being iustified by faith haue peace with God and are perswaded that nothing shall separate them from the loue of God for all this is Apostolike doctrine but Papists teach their followers to doubt of their election and of the grace of God towards them and depriue them both of peace of conscience and of all assurance of Gods grace 23. Catholickes beleeue that Christ was wounded for our transgressions and that he hath borne our infirmities and that by his stripes we are healed for so the Prophet Isay cap. 53. teacheth vs. but the pretended popish catholickes do lash themselues and hope by their owne stripes to heale their sinnes and to satisfie for them and without this satisfaction they beleeue that no man can obteine remission of sinnes 24. Catholickes euer spared their owne bodies but certaine heretickes and idolaters did vsually afflict their bodies and lash themselues before their idols in lashing of themselues therefore the Papists imitate the Priests of Baal and not true Catholickes 25. Catholickes beleeue that their sinnes are purged by the bloud of Christ as we read Hebr. 1. but Papists beleeue that their sinnes are purged in purgatory and by their owne satsifactions 26. The Greekes to this day neuer beleeued Purgatory neither doe any of the ancient fathers beleeue that after our sinnes are remitted Christians are to satisfie for temporall paines either in this life or in purgatory the doctrine therefore of purgatorie will neuer be proued Catholicke 27. The Apostles and ancient fathers neuer knew nor heard of the doctrine and treasure of the Popes indulgences this doctrine of Papists therefore is to bee abolished as not Catholicke 28. True Catholickes neuer beleeued that Christians were iustified by mariage the master of the sentences saith it is onely a remedy against sinne but Papists hold they are iustified by marriage aswell as by other Sacraments 29. The doctrine of the conuenticle of Florence concerning the forme of priesthood popish confirmation extreme vnction and their number of seuen sacraments cannot bee proued to be Catholicke 3. Bellarmine lib. 2. de effectu sacrament c. 3. and other his consorts affirme that Christians are instified by the sacraments ex opere operato or by their owne act and worke wrought whereby it followeth that they are iustified by greasing crossing and such like acts but this doctrine is not catholicke the Greekes to this day acknowledge no such doctrine nor is any such thing to bee found in ancient writers 31. The Greekes to this day renounce the Popes supremacy the ancient fathers neuer heard of a triple crowned Pope with a crossed slipper and a guard of Suitzers the doctrine therefore of the Popes generall vicarship taught by Bellarmine in his bookes de pontisice Rom. and by others is not Catholicke 32. Papists teach that some sinnes are done away by holy water and without repentance and that such sinnes deserue not death but the Apostle Galat. 3. sheweth him to be accursed that abideth not in all the words of the law to doe them and Rom. 6. saith that the wages of sinne is death this is also the faith of all Catholickes but of the efficacy of holie water to doe awaie sinnes true Catholickes say nothing 33. Papists offer the sacrifice of the masse pro redemptione animarum suarum for the redemption of their soules but Catholikes doe not hope for redemption but by the sacrifice of Christ once offered vpon the crosse 34. They make Christians eaters of mans flesh and drinkers of mans blood really and literally as their words in the chapter ego Berengarius dist 2. de consecrat do import but our Sauiour saith that the spirit quickeneth and Saint Augustine tract 25. in loan sheweth that Christs flesh is not to be receiued with our mouth or teeth vt quid paras dentem saith he why doest thou prepare thy teeth 35. They make their Priests creators of their creator as Innocentius in his bookes de myster missae stella Clericorum and Boner in his speech to the Priests in Queene Maries time in expresse words doe declare but Christians and Catholikes abhorre to heare Priests called creators or God to be made a creature 36. They make the Priest to intercede for Christs bodie and blood saying supra quae propitio

all the fathers almost denie publicke penance to Priests and Deacons fallen into notorious crimes but the popish faction regardeth them not one iote Bellarmine lib. 1. de eucharist c. 11. saith that Augustine did not well weigh these words of Luke I will drinke no more of the fruit of the vine Augustine lib. 22. de ciuit Dei c. 10. saith that Christians doe not worship martyrs or erect remples in their honour lib. 1. de morib eccles c. 3. he denieth that we are to adore any ereature Hierome also ioineth with him in this opinion mepist ad Riparium but the popish sect doth not regard what they say nor followeth their doctrine Finally it were an easie matter to shew the fathers to bee aduerse to popery in all materiall controuersies but what shall wee neede to doe it seeing their late corruptions and false allegations of fathers doe plainlie testifie that they doe not hope for victory if the fathers may be truely alleadged of late they haue set out indexes expurgatory teaching Printers how to falsifie fathers Sixtus Senensis inepist ad Pium 5. ante biblioth sanct sheweth how that Pope had caused the fathers to bee purged or rather corrupted expurgari fecisti omnium authorum catholicorum saith he praecipuè veterum patrum scripta Pameluts hath most shamefully corrupted Cyprian and the like course all Papists take with the bookes of the fathers lately set foorth Somtime also they confesse the corruption of fathers Aeneas Sylu. lib. 1. de gest concil Basil sheweth how Popes stand vpon these words vocaberis Cephas and lanch into the deepe and such like neglecting the exposition of all the holy doctors posthabitis omnino omnium sanctorum expositionibus Alan Chartier saith they reiect the holy doctrine of fathers sanct●● patrum doctrine reiectae posthabitae sunt Matth. Paris in Wilhelmo Conquest speaking of Hildebrandes decree against maried Priests saith it was made without consideration and against the iudgement of holy fathers inconsiderato iudicio contra sanctorum patrum sententiam CHAP. XIX That Popish religion was neuer testified by the blood of Christian martyrs STrange it were if the martyrs of Christ should turne from Christ and testifie for Antichrist yet because the aduersaries of truth doe boast of ancient martyrs and Bristow in his 15. motiue doth place Martyrs as setters foorth of the Popes glorious kingdome we are briefly to shew that the testification of Martyrs maketh nothing for popish religion and that appeareth first for that the Papists refuse to bee tried by the doctrine of the Apostles which were principall Martyrs Secondly we haue shewed that the principall points of Popery were neither taught nor receiued during the time of the primitiue Martyrs nor many ages after and that many points now taught and receiued among Papists were then refused as heresies Thirdly Papists adore idols and burne incense vnto them but the ancient Martyrs were therefore martyred cruelly put to death because they would not consent to the worship of idols nor burne incense to them Fourthly the practises of Papists declare that they are more like to the heathen Emperors and persecutors of Christians then to the ancient martyrs of Christs church for as they massacred Christians for maintenance of the Apostolike faith so do the Popes and their complices massacre all that stand for the same as they by sword and fire sought to vphold idolatry so doe these as they hated them deadly which taught the true faith so doe these Finally the confession of the faith published by Pius the fourth and that doctrine which the conuenticle of Trent hath of late confirmed and commanded to be taught and beleeued is in many points contrarie to the faith of ancient martyrs and in all points of controuersie betwixt Papists and vs vtterly vnknowne to them The holy Apostles commend scriptures and so doe ancient martyrs but Papists accuse them of insufficiencie obscuritie flexibility and call them a nose of waxe and a killing letter Ancient martyrs were burned and put to death because they would not deliuer holy scriptures to be burnt the Papists doe burne scriptures and suspect such for heretikes as reade them in vulgar tongues The Apostles and Primitiue martyrs beleeued the scriptures because they came from God the Papists will not haue scriptures to bee belecued vnlesse they be deliuered by the Pope They taught neither heresie nor impiety nor noueltie but Popish religion as before is declared is full of heresies impieties nouelties In ancient time the Bishops of Rome were martyrs now those that call themselues their successors doe murder Gods Saints and make them martyrs Ancient martyrs taught that one God was to bee adored the Papists giue diuine honour to the crosse and crucifixe and call the Sacrament their Lord and God Ancient martyrs did breake downe images now the Papists erect them fall downe before them and worship them Finally ancient martyrs neuer beleeued that either doggs or hogs could eate Christs body or that the same was in any place where it could neither be felt nor seene or that the same was both in heauen and earth and euery pixe at one time or that bread is transubstātiated into Christs body or that Christians do with their teeth eate mans flesh or with their throats swallow mans blood or that the bishop of Rome is lord and monarch of the church or that he can fetch souls out of Purgatorie or that there is a treasure of Saints merites out of which indulgences are granted or that Christians are iustified by extreme vnction or eating fish and such like Popish deuises Neither is it materiall that these holy martyrs are put in Popish calenders for the Iewes bragged of their father Abraham and adorned the sepulchers of the Prophets although they neither abode in the faith of Abraham nor followed the doctrine of the Prophets Further Bristow telleth vs that S. Stephen helped all those that sought vnto him but his proofes are drawne out of legendes and certeine counterset sermons of S. Augustine in his 22. chapter de ciuit dei c. 8. there is no such matter and yet these reports that are there inserted seeme to be none of S. Augustines but suppose certein superstitious persōs should pray to S. Stephen yet S. Stephen neuer taught them so to do nor allowed such formes of praiers Lastly he talketh of Fisher More the Charterhouse monks and diuers that died in king Henry the 8. the late Queens reigne for the Popes cause and telleth vs that they were of his religion but it is first denied that they were martyrs and next that Fisher and More were of the moderne Romish religion the first is proued for that they died for the Pope and not for Christ Secondly they died as traitors either by open rebellion or by ouert act oppugning the Princes authoritie the second is euident for that diuers of them died before the conuenticle of Trent which hath now published a new forme of faith and decreed many things

alleadged both Greeke and Latine writers vnder the name of Clement they haue published diuers constitutions and doe alledge them verie frequently yet doth Gelasius c. sancta dist 15. set a marke vpon them as Apocryphal to him also they ascribe certaine recognitions and epistles which sauour not of an apostolicall spirit Vnder the name of Origen they publish certaine Commentaries vpon Iob which conteine plaine Arianisme and his lamentation which is noted by Gelasius as Apocryphal Tertullians and Russins treatises are diuersly cited yet not allowed by Gelasius c. sancta Romana dist 15. Vnder the authoritie of Abdias Martialis Prochorus Amphilochius and diuers ancient fathers they couer diuers of their owne bastardly inuentions no way agreeing with those times Cyprian is said to haue written the treatise de reuelatione capitis Ioannis wherein mention is made of king Pipin and a booke de montibus Sion Sinah and diuers other treatises neither according with his phrase nor with those times Hierome is made to father a sermon de assumptione B. Mariae a tract de 7. gradibus ecclesiae the rule of monkes and diuers other counterfet treatises and yet the rule of monks is said to be collected by one Lupus in the time of Martin the fift The sermons ad fratres in eremo and diuers others de tempore sanctis attributed to S. Augustine are plainely counterfet so are his meditations also and soliloquies in those meditations the worship of Angels is taught which Augustine in his booke de haeresib condemneth for an heresie in the soliloquies we reade the fable of Longinus in his manual c. 16. we reade that it is in mans power to merit the kingdome of heauen which is plaine Pelagianisme condemned by S. Augustine the bookes entituled scalae paradisi de duodecim abusionum generibus de vita Christiana de assumptione beatae Mariae and diuers others of that nature set out vnder the name of S. Augustine are but grosse deuises of slow bellied monkes and friers Vnder the name of Basil and Chrysostome they haue set out counterfet Masses and diuers epistles homilies and treatises that are no where found in Greeke nor any whit sauour of the diuine spirit of those fathers nay so shamelesse they are that they sticke not to set out Masses vnder the name of Iames and Marke The like practise they haue vsed in the workes of other fathers but to father bastardes vpon wrong fathers is a notorious tricke of falsitie as appeareth by the law cum suppositi Cod. ad l. Corn. de falsis By their expurgatorie Indexes they cause the fathers writings to be changed not onely by false additions but also by detractions Sixtus Senensis in epist ad Pium 5. antè biblioth sanctam sheweth how that Pope did handle or rather mangle and change the fathers writings expurgari emaculari curasti saith he omnia catholicorum scriptorum ac praecipuè veterum patrum scripta haereticorum aetatis nostrae faecibus contaminata venenis infecta so vnder this colour it was an easie matter to take out what he listed In Bertram they change visibiliter into inuisibiliter and cut out whole lines and sentences Posseuin a shamelesse Iebusite teacheth his schollers how Hermes Melito Cabasilas Anastasius Antonius Abbas and other authors were to be corrupted and framed to his purpose Fourthly they haue corrupted diuers lawes and some they haue forged vnder the name of diuers Emperours and Kings vnder the name of Constantine the Pope challengeth a right to most kingdomes of the Westerne Empire but the donation set out vnder his name both by testimony of learned men and by diuers arguments is prooued counterfet Likewise the constitution of Ludouicus dist 63. c. ego Ludouicus is a plaine bastard for it contradicteth Constantines donation was neuer executed and differeth from it selfe as appeareth by the diuers editions of Gratian and Volateran Geograph lib. 3. The law inter Claras Cod. de sum Trin. fid cath is not found in ancient copies as Alciat testifieth Parerg. lib. 5. c. 23. likewise the same is disprooued by diuers other arguments alledged by me in a treatise of Popish forgeries and lies In the Popes archiues they shew a solemne donation of the crowne of England made by king Iohn and the state to the Pope but the same is cleerely counterfet being neither executed by the king nor allowed by the state The statute anno 2. Henr. 4. c. 15. is plainly falsified by the Popish clergie in a prouinciall constitution made at Oxford by adding ac etiam communitates regni whereas in the originall role yet extant in the Towre there are no such wordes found it appeareth therefore that by forgery they haue made statutes to serue their turnes for the burning of Christians and that they haue murdred them hitherto contrarie to forme of law Finally vnder the names of ancient bishops of Rome they haue published diuers counterfet epistles differing from their forme of writing in stile and conteining matters not agreeing with the times when they are supposed to be written Clement epist 1. writeth to Iames of the death of Peter who died diners yeeres before Peter and epist 2. taketh vpon him to instruct Iames an Apostle Anacletus in his first epistle would haue all matters referred to the church of Rome but at that time the church of Rome had no such prerogatiue neither was it reason that S. Iohn the Euangelist then liuing all matters should be referred rather to Anacletus then to him in his 2. epistle he saith the 72. disciples were instituted by the Apostles which the Gospel saith were appointed by Christ Euaristus in his epistle talketh idlely of ordeining Priestes without titles and consecrating churches and stone altars whereas these customes came not into the church vntil many yeeres after Sixtus beginneth his epistle thus Sixtus vniuersalis apostolicae ecclesiae episcopus but Gregory the first long after him condemneth this title as proud and Antichristian Hyginus wrote to the Athenians but it is not like that a Greeke would write to Greekes in Latin Calixtus mentioneth those heretikes which denied repentance to such as fell in time of persecution but this was the heresie of Nouatus who troubled the church long after Calixtus his time Pontianus ioineth Christ with Peter but that was no stile in his time Marcellinus in his 2. epistle doth insinuate that the Emperour then professed Christian religion and disputeth against the Arians that were not in the world in his time Melchiades 12. q. 1. c. futuram ecclesiam telleth vs how Constantine was christened and gaue his seat and other possessions to the church of Rome and yet it is apparent that he died before Constantines Christening and before any thing was giuen by him to the church It is an easie matter to shew other epistles attributed to ancient bishops of Rome to be counterfet but it is needlesse considering how Antonius Contius in annot ante c. viginti dist 16. confesseth that