the more thou of all other nations of the world in these last times hast abased and deiected thy selfe to serue and adore this monster this man of sinne this sonne of perdition this whore clothed with scarlet purple adorned with so great store of gold precious stoâ—s this beast this Antichrist this thy Pope this thy God vpon earth by so much the more holding thy selfe ashamed confounded for that which thou hast done because thou so much louest and more esteemest honor then other nations thou shalt abandon abhorre him and shalt practise his vtter ruine and destruction God giue thee that grace that quickly for the sacrifice sake which Iesus Christ his sonne our chiefe and only high Bishop our redeemer and Lord vnto him hath offered Amen For the healpe of memorie haue we heare placed a table wherein is plainely declared the Pope to be Antichrist which is the summe of of this first Treatise An end of the first Treatise A briefe table wherein most clearely euidently is declared who Antichrist is and by what markes he may bee knowne The necessitie of this Doctrine is first declared AS it behoueth the Christian Church and euery faithfull member thereof to know Iesus Christ the Lord and followe his Doctrine with all obedience So is it meete that euery faithfull Christian should perceiue and know what the holy scripture doth teach concerning Antichrist to the end that all the faithfull may truly know him and knowing him flie from him and beware his deceites And if the Apostles themselues in the Primitiue Church forewarned the faithfull of the daunger and comming of the great woolfe as in the 2. Thes 2. 3. 4. c. 1 Ioh. 2. 18. c. appeareth How much more now in this old age of the world wherein all iniquitie aboundeth the end of all thinges approcheth ought we to esteeme this Doctrine necessarie 2 Concerning the name of Antichrist and how the holie scripture speaketh touching the same Antichrist is a Greeke word and asmuch to say as contrarie to Christ For as Antipapa is hee who not beeing Pope attributeth to himselfe the whole authoritie and power of the Pope So is he Antichrist that opposeth himselfe to Christ attributing to himselfe that which is proper to Christ The holie scripture of Antichrist speaketh two manner of waies For as this word Christ or anointed is sometimes generally taken Psalme 105. verse 15. Touch not mine Annointed where by annointed all the faithfull that hold Communion with Christ are vnderstoode And properly againe when Christ our Lord is mencioned So by this word Antichrist is some time generally vnderstoode all such as in Doctrine oppose themselues to Christ 1. Iohn 2. 22. and cap. 4. 3. But then properly it mentioneth Antichrist when it noteth an head of an abominable kingdome which head lifteth vp it selfe against Christ as in 1. Ioh. 2. chap. 18. where the Apostle saith that Antichrist should come It is to be noted that as many things in the scripture foretold of Christ are applyed to some persons which were types and figures of Christ as Dauid Salomon Zerubbabel c. Which properly and truly are meant of Christ and in him accomplished so many things also foretold of Antichrist Dan. 7. 8. 20. 21. 25. chap. 8. 23. 24. 25. chap. 11. 36. and 1. Timoth. 4. 1. 2. 3. are applyed to certaine tyrants and heretikes as forerunners and types of Antichrist but properly to Antichrist in him are fulfilled 3 Whether Antichrist be come The Papists say that Antichrist is not yet come but shal come teach they of the race of the Iewes of the Tribe of Dan be borne in Babylon brought vp in Chorazain and Bethsaida and shall reigne in Ierusalem c. with sundrie such like inuentions of man not warranted by authoritie of holie Scriptures But wee say that Antichrist is alreadie come and that will wee prooue by the testimonies of the holy Scriptures For the same thing nowe is befallen the Papistes which in time past when Christ Iesus our redeemer did manifest himselfe in the world happened to the Iewes For as the Iewes with the Apostles did beleeue and confesse the Prophetes to haue spoken manie things touching the Messias but not beleeued nor confessed that the promised Messias then was come nor that Iesus borne of the Virgin Mary in Bethelem was that true Messiah Euen so doe the Papistes at this day fully confesse with vs that many thinges in holy Scripture are foretolde concerning Antichrist yet beleeue they not nor confesse that he is come but say he shall come as the Iewes did of the Messias We say then that Antichrist is already come Let vs see now who he is and by what marks he may be knowne 4 Who Antichrist is and by what markes he may be knowne This question in former time was hard and obscure but now Antichrist being reuealed is Verie cleere and easie For as this is the true Messias in whom all things foretold by the holie Ghost concerning the Messias are fulfilled So is and ought this to be truly Antichrist in whom all thinges foretold of Antichrist by the Prophets and Apostles do properly belong and are fulfilled Let vs then consider what the holie Ghost in holie scripture hath spoken of Antichrist which we will deuide into three points 1 Of the time of his reuelation 2 Of the place of his seate and being 3 Of his estate life and Doctrine The time of Antichrists reuelation is signified by Dan. cap. 7. 5. 8. when he saieth A litle horne arose vp among the other hornes in the heade of the fourth Beast The Prophet declareth that the kingdome of Antichrist should rise vp in the Romane Empire which was the fourth Monarchie signified by the fourth Beast The Apostle Saint Paule well noteth the time of the reuelation and comming of Antichrist when he writeth 2. Thestal 2. 3. Let no man deceaue you by any meanes for that day shall not come except there come a departing first that that man of sinne bee disclosed euen the sonne of perdition Cleerely signifieth the Apostle that after an Apostasie Antichrist shall come True it is that from the Appostles time haue bene some forerunners of Antichrist of whom we read Io. 1. 18. 22 c. And that then the Mysterie of iniquitie did worke 2. Thes 2. 7. yet could not the kingdome of Antichrist increase whiles the Roman Empire flourished But when the Roman Empire should be weakened then should Antichrist be cheife as the same Apostle declareth when he saieth 2. Thes 2. 7. 8. Only he which now withholdeth shall let till he be taken out of the waie And then shall that wicked man be reuealed The place where Antichrist shall holde his seate is noted by Daniel â—1 45. when he sayth And he shall place the Tabernacles of his Palace betwene the seas Saint Iohn also in his Apoc. ca. 17. when he signified Antichrist by a woman arrayed with purple and
that it is not barren but full of works of charity which are the fruits of righteousnes of a true faith Heb. 11. 1. Gal. 5. 6. Philip. 1. 11. The new doctrin of men teacheth that the particular iustification of meÌ„ and much more the saluation is very vncertaine so that men must alwayes doubt of their saluation And that not to doubt of the grace and fauour of God is presumption Conc. Trid. Ses 6. Can. 13. Cens Colon. fol. 96. The ancient doctrine of God doth teach that our good workes for thaâ— they are imperfect can deserue nothing at Gods hand as saith the Prophet Esay 64 6. All our righteousnes is as a stained cloth And Christ our Lord saith Luk. 17. 10 When ye haue done all that is commanded you say ye are vnprofitable seruants The new doctrin of men teacheth that our good works deserue the grace of God and euerlasting life also that men may do works which they call of supererrogation that is to say ouer and aboue those which the Law of God commandeth whereunto the doers thereof are not bound and they are auailable to helpe others â—ellar de Purgatorio lib. 1. â— 8. censor colif 175. The ancient doctrine of God doth teach that Iesus Christ is the head Spouse of the Church which he gouerneth and teacheth by his word and Spirit that the dutie of the Church is to heare and obey the voyce of her Spouse and faithfull Pastor according to the commandement of the heauenly Father Mat. 17. 5. Heare him and as Christ Iesus also teacheth Io. 10. 27. My sheep heare my voyce I know them they follow me The new doctrine of men teacheth that the Pope is the head Spouse of the Church and Vicar of Christ vpon earth who hath the keyes of Paradice and of hell and can both saue condemne and therefore ought all men to obey his decrees and be subiect vnto him And that whosoeuer obeyeth obeyeth not but gainesaith his constitutions is an heretique In extraâ—ag Tom. 22. Tit. 5. In Gloss 2. lib. 1. Decret T it 7. C. 5. The ancient Doctrin of God doth teach that the pastors ministers of the Church ought to feed the Christian people with the true spiritual food which is the word of God and wholesome Doctrine of the Gospell As the ministers of Christ faithful Stewards of the misteries of God according to the commaundement of Christ Matth. 28. 20. Iohn 21. 16. 17. And following the stteps of the Apostle which taught the Church that which they had receiued of the Lord 1. Cor. 11. 23. And that which was agreeable to the holy scripture Acts 26. 22. 1. Cor 15. 3. 4. The new Doctrine of men teacheth that the ecclesiaâ—tical persons ought to sacrifice or say Masse sing and pray in the Latine tongue and to keepe the ceremonies and tradition of the Romane Church And to teach the people to obserue all that which the Popes and Councels determine coÌ„maÌ„d Albeit it agreeth not with the holy scripture CoÌ„ci Trid. Ses vltma c The ancient Doctrin of God doth teach that the vse of strange tongues albeit to the praise of God is vnprofittable in the Church to the ignorant auditory Therfore that they which teach pray or sing in the Châ—rch ought to vse the vulgar tongue vnderstood of the people for edification and exhortation and consolation of all 1. Cor. 14 3. 6. 7. 8. c. The new Doctrine of men teacheth that the worship of God ought to be vsed in the Latine tongue And that it should not be only vnprofittable but also to the common people hurtfull if the holy scripture in the Church should be read or sung in the vulgar tongue Bellar de verbo Dei lib. 2. cap. â—5 The ancient Doctrin of God doth teach that the sacrameÌ„ts be instituted of Christ to imprint confirme in our harts the truth of the promises of God and that they may be healthful vnto vs it is of necessity required that we be faithful in the vse of them for as the word of God not beleeued doth not only not profit the hearers thereof but leaueth them condemned So haue the sacraments the same effect when by faith they are not receiued Matth 28. 19. 20. Rom. 4. 11. 1. Cor. 11. 27. 29. Heb. 4. 2. cap. 11. 6. The new doctrine of men teacheth that the sacrameÌ„ts of the new testament giue grace ex opere operato That is to say By the vertue of the worke wrought without any good motioÌ„ of his part that receiueth theÌ„ l. 4. se dist 1 The ancient Doctrine of God doth teach that Iesus Christ in the institution of the holy supper brake the bread and gaue it to his disciples and afterwardes the wine saying drink ye all of it without making difference The same teacheth the Apostle Saint Paul 1. Cor. 11. 23. The new Doctrine of men teacheth that the sacrameÌ„t of the altar ought to be giuen dispensed in bread and in wine to the priests onely But to the â—ayty the bread alone ought to be admonished Concil Trid. Sess â— The ancient Doctrin of God doth teach that matrimony is honorable among all men Heb. 13. 4. And that it is better to marry then to burne â— Cor. 7. 9. Also that to forbid marriage is a doctrin of diuels 1. Tim. 4. 3. The new Doctrin of men doth teach that matrimony is a Carnal estate and therefore with such seuerity to be forbidden to the Clergy that more 〈◊〉 it should be for a prelate or ecclesiasticall person to liue in fornication th lawfully to marry according to the law of God for as saith Bellar it is a greater wickednesse for an ecclesiasticall person to marry then to commit fornication And adding the cause saith for that he which is so married is made vnable to keepe his vowâ— the which he that committeth fornication is not Bellar. de Monachis lib. 2. cap. 34. The ancient Doctrine of God doth teach that that which entreth into the mouth defileth not a man Math. 15. 11. And that all meates be cleane creatures and that the faithfull may indifferently vse them with pure conscience and thanksgiuing 1. Tim. 4. 4. Tit. 1. 15. The new Doctrine of men teacheth that it is not lawfull for a Christian vnder paine of mortall sinne to eate of all sorts of meates on all dayes and times As in Lent the foure times the frydayes the satturdayes and the vigils of some Saints Dist 4. cap. Statuimus The ancient Doctrine of God doth teach that the duty of a godly man is to speake truth keepe his faith promise not to violate his oath although it were to his owne hindrance Psal 15. 2. 4. Zach. 1. 16. Eph. 4. 25. The new Doctrine of men teacheth that faith ought not to be kept with heretiques and that it is lawful to violate promise and oath in fauour of the Roman Church as it is coÌ„cluded in
Rector and that by my will Councell consent nor exhortation he shall loose neither life member nor honour which he holdeth And I shall not make in Rome any decree or ordynation of all that to his holinesse or to the Romans perteyneth without your consent And all that of Saint Peters landes which shal be in our power we shall then restore and to whom soeuer I shall deliuer ouer the gouernement of Italiâ— I shall cause him sweare to be an ayder of his holinesse to defend to his power the landes of Saint Peter as God me helpe and by these holy Gospells of God c. After this 2. oath Don Charles was made a Chanon of Saint Peter and after a knight of Saint Peter These two oathes shall ye find in the Historie and 10. booke of the marquesse of Pescara Here may yee see how the world goeth contrary The Pope of a subiect to the Emperour hath made himselfe his Lord. This which I haue sayd touching the originall and growing vp of the Pope in an information presented to the princes and states of the Empire in the time of Don Charles the Emperour our king and Lord is handled more at large Hence will we conclude that the authoritie which the Pope boasteth to hold is neither by diuine nor humane right but diabolicall with subtilty he thrust himselfe into it with straunge force as saith Daniell he doth and shall maineteine the same vntill God destroy him with the force and power of his word By which saying it appeareth that the Popedome built as it is vppon hypocrysie craft auarice ambition and tyranny is not builded vppon the firme rocke which is Iesus Christ whom Saint Peter confessed saying Thou art the Christ the sonne of the liuing God And if the Popedome be not founded vpon Christ much lesse is the Pope the head or vniuersall Bishop of the Church of God but of the deuill And that he is not vniuersall Bishop I will confirme it prouing with short and apparant reasons that Saint Peter whose successor they say the Pope to be was not vniuersall Bishop of the Church The first reason Saint Clement Bishop of Rome writing as say our aduersaries to Saint Iames called him the brother of the Lord Bishop of Bishops Gouernour of the Church of Ierusalem and of all others through the whole world If this be true it followeth that so was not Saint Clement albeit he were Bishop of Rome 2. Also in the first Christian Councell whereof Saint Luke in his Historie maketh mention not S. Peter as vniuersall Bishop but S. Iames gouerned Who heard each one and among them S. Peter and when all had spoken Saint Iames as President concluded in the 19. verse saying wherefore my sentence is c. Read the chapter and you shall see that which I say to be truth Notwithstanding all this D. Illescas the Popes parasite in his part 1. fol. 20. saith That Saint Peter as chiefe Bishop was president in this Councell 3. Also the Apostles as reporteth Saint Luke hearing that Samaria had receiued the doctrin of the Gospell to teach and more fully instruct them sent Peter Iohn thither But who shall now send the Pope to preach Suerely the Counsell wil not be so bould and though the CouÌ„sel so should yet would not the Pope do it saying he is Immediate from God The Apostles sent Peter and Peter as a faithfull member of the. Church obeyed went and preached 4. Saint Paule reproued Saint Peter because faith Saint Paule he so deserued Saint Peter listened thereto and allowed the reprehension That he was imediate from God that he was vniuersall Bishop and therefore greater then he answered he not neither did he answere that none ought nor could reproue him nor yet demaund account of him why he did so or so as the Popes nowe and many yeares also to kings Emperours yea and generall Councels haue answered So shamelesse are some of our aduersaries that notwithstanding Saint Paule saith that beeing come to Antioche I withstood Peter to his face c. And verse 14. hee saith whom when I saw that they walked not rightly according to the truth of the Gospell I said to Peter before all c. yet say they that Saint Paul reproued not S. Peter but another which was called Cephas Read D. Illescas part 1. fol. 21. Whose words be these Before that S. Peter say they came to Rome he held equality with S. Paul in Antioch c. Illescas beleeueth not that which S. Paul witnesseth of this equalltie and therefore as one doubting saith They say what credit shall we giue to such a one that doubteth of that which Saint Paul affirmeth That Antichrist whosoeuer he shal be which Saint Paul calleth the sonne of perdition man of sinne shall sit in the temple of God and as addeth S. Iohn in the citie situate vpon 7 mountaines This citie as S. Ierome and many others declare is Rome Only the Pope sitteth in the Temple of God in the citie of seauen mountaines which is Rome Therefore onely the Pope is that Antichrist 6. Also in the first Councell of Nice assembled by Constantine that good Emperour to confound and destroy the heresie of Arrius who with this blaspheamous mouth tooke away the diuinitie of Iesus Christ the Legats of the Bishop of Rome not in the 1. 2. nor 3. but in the 4. place did sitte Ergo the Bishop of Rome was not then head nor vniuersall Bishop of the Church In this Nicen Councell the Limits of the Patriarkes were bounded to whom the same authoritie ouer their Churches was giuen as held the Bishop of Rome ouer his neighbour Churches The Papists as they knowe which haue read Histories haue endeauoured what they could to falsifie this decree Reade for this purpose the sixt Councell of Carthage whereof we will afterwardes make mention Cardinall Cusanus alleaging the Nicen Councell shewed the rialtie of the truth saying as followeth The Bishop of Rome of the ancients is often called Patriarke or Archbishop and like authoritie was giuen him in the Councell of Nice as to the other Patriarkes Here wee see what great authoritie hath the Pope newly in our times vsurped more then that which the holy and ancient constitutions gaue him and all this by continuance and custome of slauish obedience Neither Iuâ—us who then was Bishop of Rome nor his Legates which were in this Councell gaine sayd this decree And that which more is the same decree was afterwareds in the Councell of Antioche and in the Councell of Constantinople confirmed In the first Councell of Ephesus Cyrillus In the 2. Dioscorus Patriaches of Alexandria did gouerne albeit the Legats of the the Bishop of Rome were there present In the 5. CouÌ„cel of CoÌ„stantinople Menas as patriarke of the city where the Councel was holden gouerned In the General Councell holden in Aquilea S. Ambrose bishop of Milan was president not the
tyranny subiected his companions to obey him Also he complaineth that the prophane Sismatikes withdrew themselues to the Bishop of Rome There was none saith he that would doe this but certaine lost and desperate men making men beleeue that the Bishops of Affrike had lesse authoritie thē he of Rome S. Ierome to this selfe same purpose saith Wheresoeuer a Bishop shal be be it in Rome or in Egubium be it in Constantinople or in Regium one selfe same dignity he hath and one selfsame priesthood riches nor pouertie either make him superiour or inferior And so the ancient Doctors as Ireneus Tertullian Hillarius Cyprian c. when they wrote to the Bishop of Rome they gaue him not the glorious titles which the flatterers of our times now giue him Most holy father most blessed Pope chiefe Bishop our Lord God vpon earth they called him brother fellow Bishop companion in office other such like titles which sauored of loue Christian simplicitie not of flattery pride wherewith the miserable Popes are puffed vp rest much contēted And if it seemed to those Fathers that the Bishop of Rome countermāded or in any thing faulted seeing he was a man either in life or doctrine they aduised him if need so required reproued him Thus not once by chance but many times that very sharply did Cyprian handle Stephen Bishop of Rome Ireneus reproued Victor for that through an impudent ambition he excōmunicated the Churches of Asia for the differēce in celebration of Easter Who should now dare to do this albeit the Pope were another Iohn 8. 12. 13. 14. 23. or 24. or were he another Boniface 8. another Syluester 2. another Gregory 7. another Alexander 6 Paule 3. 4. or Pius the fift By diuine law all Bishops are equall and so as brothers are to aduise and correct one another If any difference there bee of Maioritie or Minoritie by positiue lawe it commeth as the Cannonists themselues when the truth doth inforce thē confesse saying Quod omnis maioritas minoritas etiam Papatus est de iure positiuo That all maioritie and minoritie yea the verie Popedome it selfe is by the positiue law as much to say that men haue made it And yet go I further The maiority say I which the Pope hath vsurped ouer all the Churches being against the Lambe of the Apocalyps and against his Saints is not by diuine nor yet humane law I say it is de iure diabolico of the diuell that it is an infernall tyranny against which all the world is to rise vp as against a fire and generall burning which toucheth euery particular person Note here that which in the life of Iohn 24. we haue noted where the Pope by a decree of the Councell of Constance and Basile is proued to be subiect to the Councell and that more ouer which there we haue said Not bluntly and foolishly as they say but with good reason me seemeth do I say this as by the sayings of the Fathers and decrees of ancient Councels we haue sufficiently proued the same And had there bene none to haue said it yet their proper life and doctrine which we haue in the beginning mentioned are most euident testimonies to confirme our sayings By their liues may each one see if of wilfull ignorance he become not blockish foolish and blind the Popes which haue bin bishops of Rome from Boniface the third who was a creature of Phocas the Emperour an adulterer murderer and tyrant vntil Clement 8. or 10. which now tyrannizeth to haue almost bene al noted read their histories of terrible enormious and wicked vices and sinnes Witches they haue bene murtherers ill beloued tumultuous troublers of common wealths and kingdomes seditious reuengefull brothellers simonists sodomites periured incestuous Nigromancers sacrilegious wicked without God without religion They then being such we conclude them not to be successors of Peter but of Iudas not to be vicars of Christ but of the Diuell and verie Antichrist But now for more confirmation of that which is said we will alleage certaine passages of holy Scripture which the Papists themselue vnderstand and interpret of Antichrist we will consider if that which the Scripture saith Antichrist shall do and say the Pope doth and saith And seeing that the doctrine and life of the Pope is the very same which the scripture doth say shal be that of Antichrist by the Papists owne confession will we conclude the Pope to be Antichrist The first passage is taken out of Daniel the 11. chapter which saith And the king shall doe what he list By king aswell in this place as chapter 8. 23. and 24. is ment Antiochus a great persecutor of the people of God This Antiochus was a figure of Antichrist which is the Pope Antiochus burned the Bible aduanced his God Mauzim forbad marriage made Idols of gold and siluer adorned them with rich ornaments c. and the same doth the Pope Daniell proceedeth He shall exalt and magnifie himselfe against all that is God and shall speake marueylous thinges against the God of Gods and shall prosper till the wrath be accomplished for the determination is made Neither shall he regard the God of his fathers nor the desires of women nor care for any God for he shal magnifie himselfe against all c. Note here in Daniel 3. notable markes which saith he Antichrist shall haue In whomsoeuer then we shall see them hold we him for Antichrist The 1. is that he shall not acknowledge the God of his fathers 2. is that he shall not regard the loue of women 3. nor care for any God The cause of all this saith he is the excessiue pride The Pope being of the race of Christians which haue worshipped the true God father of our Lord Iesus Christ hath brought into the Church of God where he holdeth his seat Idolatrie and superstition commaunding men in afflictiō calamitie to inuocate another others then God contrary to the expresse cōmandemēt of God Thou shalt haue no other Gods before me and contrary to that which he commaundeth by his Prophet Call vpon me in the day of trouble There is no commaundement of God either in the old or new Testament that commaundeth vs to inuocate any other but God alone Neither is there any example of Patriarke Prophet or Apostle which hath called vpon any saue God alone For how shall they call vpon him in whom they haue not beleeued as saith Saint Paule In one onely God we beleeue vpon him onely let vs call This new Doctrine hath the Pope brought into the Church to call vpon others then God alone Therefore is he Antichrist Who hath forbidden Christians to reade the law of the Lord the bookes of the Prophets Apostles and Euangelists The Pope Who burneth these holy bookes and those that for instruction of their conscience read them The Pope Who hath taken vppon him authoritie
Epistle which the Apostle wrote to the Hebrewes and chiefly the seuenth chapter Of this will wee intreat somewhat more to the purpose hereafter The 2. manner of sacrifice which wee call Eucharisticall comprehendeth all the exercises of charitie which done to our neighbours in some sort are they done vnto God who is thus honored in his members Our prayers praises thankesgiuing and all whatsoeuer we doe for the seruice and honor of God are also comprehended in this kind of sacrifice Al which sacrifices doe depend vppon that great sacrifice by which we are consecrated in body and soule and dedicated for holy Temples to God This kind of sacrifice nought serueth to appease the wrath of God to obtaine forgiuenesse of sinne or to deserue or purchase righteousnesse but is only to magnifie and glorifie God This Eucharisticall sacrifice can no way please God except it proceede from those which hauing by the other kind of sacrifice which we call Expiatory obtained forgiuenesse of sinnes bee already reconcyled with him and iustified This sacrifice Eucharisticall is very necessarie in the Church And woe to that day which a Christian passeth without offering of this sacrifice to God This is the incense and oblation cleane and pure which Malachie Prophesied that the Church of God should offer Of this sacrifice speaketh Saint Paule when hee saith that we offer vp our bodies a liuing sacrifice holie and acceptable vnto God a reasonable seruice of God For this cause the almes and other good works of the faithfull are called sacrifices wherewith God is well pleased The Prophet Hoseas exhorteth the people to returne vnto the Lord and saie vnto him Take away all iniquitie and receaue vs gratiously So will wee render the Calues of our lippes What the Prophet vnderstood by the calues of lippes the Appostle declareth when hee saith Let vs therefore by him offer the sacrifice of praise alwayes to God that is the fruite of the lippes which confesse or prayse his name Saint Paule calleth the liberalitie wherewith the Phillippians in his necessitie had relieued him A sacrifice of sweete sauour and all the good workes which the faithfull doe are called spirituall sacrifices His Maiestie giue vs grace continually to offer such sacrifices vnto him and that when we offer them we may without all hypocrisie confesse that wee are vnprofitable seruauntes c. For if hee commaunded his Apostles so to say and thinke yea when they had done what God had commanded them Why shal he not command the same vnto vs which be in life and doctrine so farre inferiour to his Apostles that we are vnworthie to lose the latchets of their shooes God giue vs grace to be humble in heart Of this kinde of sacrifice will we also say more hereafter By that which is said is plainely seene that the Masse is neither an expiatorie nor Eucharisticall sacrifice and so by consequence no sacrifice at all That it is not expiatorie we already haue proued and that it is not Eucharisticall by that which our aduersaries say that the Masse is an expiatorie sacrifice is proued If it be expiatorie then is it not Eucharisticall The force of this Argument consisteth in a rule of Logicke which saith The members diuiding must not be confounded As touching the definition of the Masse this is sufficient Wee haue taken from it the kind in prouing it no sacrifice we haue taken from it the difference in prouing that it is not expiatorie both the kind and difference taken away what shall be the definite Nothing Or if the Masse bee anie thing it is a priuation of the holy supper of our master and redeemer Iesus Christ euen as sinne is the priuation of grace Let not our aduersaries thinke that we yeeld thē their Masse to be so ancient as they make it saying that the Lord 1565 yeares past did institute it for so long it is since he suffered Neither do we grant them that S. Peter nor S. Iohn nor any of the Apostles euer said that which our aduersaries say to bee the Masse Those which they bring are false testimonies If any man beare false witnesse against his neighbour how vile or abiect soeuer he be he breaketh the 9. commandement he breaketh the law of God and for the same is worthy of eternall death Howe much more shall he breake it and be worthy of death that vpon cold bloud and deliberat purpose of the learned I speake and not of the vulgar sort which can neither read nor vnderstand bringeth false witnes against Christ his king prophet and priest saying that he did institute the Masse wherin are so many superstitions and idolatries saying that the Apostles chosen vessels of God to denounce the Gospell and to preach the holy catholike faith haue sayd such a Masse And so say they that S. Peter was the first that sang Masse but by hearesay they speake without alleaging any Authors How is it possible that S. Luke so diligent an Historiographer of the Acts of the Apostles hath left in the incke-horne this Article which our aduersaries hold so necessarie to saluation as any other of the twelue Articles of the faith contained in the Creed And seeing that this false testimony which they raise vp against Peter auaileth little to the confirmation of their Masse Another false testimony raise they vp also of S. Iames that S. Iames say they was the first that said the first Masse in Ierusalem Yet are they more shamelesse bring to light the said Masse said of S. Iames which 1500 years since at the least was buried cry out a miracle a miracle Now is there no further disputing to be had sith it is an Apostle which hath said Masse now neither can or ought they to moue any more doubts touching the Masse vpon paine to be an heretike blasphemer whosoeuer shal moue it In the 1560. yeare was this Masse of S. Iames as they call it printed in Paris In this Masse ther is a prayer wherin are said these words We pray for the gifts offred sanctified precious supercelestiall ineffable immaculate glorious horrible fearful diuine What maner of speech is this when vsed the Apostles any such forme of speaking Also that this falshood may be clearely perceiued there is a prayer in the Masse for the Monkes Nunnes which liued in the Monasteries They which say that this Masse is of S. Iames should read this and be silent For in the time of the Apostles was there neither Monkes nor Nunnes nor Monasteries many yeares after were these things inuented Moreouer if this be a Masse of S. Iames let them augment the Cannon Let them place them among the Canonicall bookes of the holy Scripture Let them beleeue do al that which is said in the same In this Masse which they call of S. Iames all the people did vnder two kinds communicate all the office was said in the vulgar tongue the people sang
they taken it for an error But none of them say that Origin thought amisse of the Eucharist Therfore that which Origin saith is no error neither among the anciēt Doctors was it holden for an error But leaue we the pudles let vs drinke of the cleare water of the fountaine Leaue we apart the fathers and let vs see what the holy scriptur saith Many times doth S. Paul call it bread yea after it be consecrated after it be dedicated made the sacrament of the body of the Lord. First the bread saith he which we break is it not the communion of the body of Christ 2. For one bread is that we many are one body 3. For we be al partakers of one bread 4. So that whosoeuer shall eat of this bread c. 5. Let euery man therefore proue himselfe 50. Let him eate of that bread c. The Apostle in all these places calleth the bread bread Not because it was so But because it is so concerning the wine the Lord himselfe aftrr he had made the sacrament of his blood calleth it The fruit of the vine And I say vnto you saith he That henceforth will I not drinke more of this fruit of the vine c. what thing is the fruit of the vine or of the grape but wine S. Paule saith The cupp of Blessing which wee blesse is it not the communion of the bloud of Christ Also Or shall drinke of this cupp of the Lord vnworthily Also And drinketh of that cup. In these there places S. Paul by the cup doth vnderstand that which in the cuppe is conteyned which is that which his maister calleth the fruit of the vine or wine Here yee see that the Lord his Apostle and the auncient Doctours call that bread wine which in the sacrament is visible earthly and by the same reason admit no transubstantiation As there is none in deede This simple and sound Doctrine taketh away many absurditie inconueniences which followe transubstantiatiō it taketh away many scruples afflictions of conscience And so if the sacrament I speak as they speak for it is not a sacrament but when it is taken eaten Take saith Christ and eate and afterwards saith This is my body Then in the sacrament is not Christes body except it be taken and eaten be mouldy corrupt eaten with wormes or mice when it falleth on the ground or powered out c. For to all these things the bread and wine and not the body of Christ are subiect the bread say we is mouldy is corrupt c. The wine is spilled The which bread and wine had not rat◠but men eaten and dronken had bin the sacrament of the body blood of Christ Would our aduersaries vnderstand this they should not neede the booke which they cal De coutelas de la Missa which intreateth what ought in such former like cases to be done This booke is a continuall affliction torment and slaughter house of the consciences which haue zeale but as saith S. Paul not according to knowledge The reason is because this conscience are not founded vpon the firme foundatiō vpon the word of God but vpon the sand the traditions of men Such as will not vnderstand the words of the Lord This is my body c. Spiritually but carnally doe fall into great heresie horrible Idolatrie The Christian religion as witnesseth Athasius in his Symbol beleeueth that in Iesus Christ are 2 natures diuine and humane It beleeueth that these two natures are so vnited and conioyned in Christ that they are not confounded nor mingled one with another The diuine hath his properties and the humane his As the reasonable soule and fleshly bee one man So the diuinitie and humanitie bee one Christ It is the propertie of the diuinitie onely and of no other thing besides to bee in euery place for it is vnmeasurable infinit and no other thing there is that is vnmeasurable and infinite It is the propertie of the humanity to be in some one place and not in euery place So witnesseth the Angell speaking of the humanitie of Christ He is risen sayth he he is not here Beholde here the place where they put him And S. Peter Whom sayth he the Heauens must contayne vntill the time of the restauration of all things And so do wee hold it for an article of faith that he ascended into Heauen and is set at the right hand of God the father from thence shall he come to iudge the quicke and the dead Iesus Christ himselfe sayth The poore shall you haue alwayes with you but me shall you not haue alwayes All these places doe proue Iesus Christ according to his humanity and in as much as he is man not to bee here below but in heauen This Article of faith do our aduersaries impugne when they beleeue the body of Christ to be in euery Masse And so many as dayly through all the world are celebrated and in all their Sagrarios or pixes where they keepe it inclosed really corporally carnally so great and so big as it was vpon the crosse If this be not heresie what shall bee heresie Good Transubstantiators are our aduersaries when they haue transubstātiated the bread and the wine into the body and bloud of Christ so that now is it no bread now it is no wine but as they say the body and bloud of Christ So now they transubstatiate the humanitie of Christ his flesh and his bloud into the diuinitie seeing they attribute vbiquitie to the bodie and bloud of Christ the which is only proper to the diuinitie Iesus Christ is true God and true man But his Godhead is not his manhood and his manhood is not his Godhead The one is the Creator whose beginning is from euerlasting the other is a creature whose being had beginning Notwithstanding all this which our aduersaries of the learned I speake may heare and reade they continue obstinate and hardened and God hath left them to a reprobate mind that they may beleeue the bread to be no bread but the bodie of Christ the wine to be no wine but the bloud of Christ And so they worship that which a parish Clearke maketh betweene two yrons and the Priest giueth it a forme making it his God In the pixe do they keepe it to the sicke they carie it Vpon some feastes of the yeare and chiefly the day which they call Corpus Christi with great pompe triumph and maiestie take they it forth to walke and wo to that person that will not kneele before it I would aske them who commanded them to doe this If they know that Iesus Christ hath so done orcommaunded his Apostles so to doe Neither example nor commandement will they giue Christ neither did nor commanded any such thing nor his Apostles nor the Catholike Church did so by the space of one thousand yeares after
our high priest offered with which wee being sinners and sonnes of wrath he reconciled vs to God Oh good newes Heare them then O Spaine and beleeue them In this Treatise I wil be short for many things which were here to be sayd haue we formerly sayd in the confutation of the false priestes which is the Pope and of the false sacrifice which is the Masse And there haue we sayd it for confutation of falshood For how can falshood be confuted but with the truth walke we then hence forth as Children of truth and light He that listeth to knowe who is this high priest and what is this his onely and eternall sacrifice Let him read the Epistle which the Apostle wrote to the Hebrewes there clerely shal hee find both the one the other And no booke there is in all the holie scripture which more to the purpose and more axcellently handleth this argument then this Epistle An Epistle truely worthie for each faithfull Christian to reade and reade againe and to retaine in memorie Seeing there in is handled a matter so necessary without the vnderstanding knowledge whereof it is impossible for mā to be saued For what thing is more necessary thē to know who my redeemer is how he hath redeemed me so to beleeue in him beleeuing in him to be thankful vnto him by liuing in holines and righteousnesse all the daies of my life His maiesty pardon our imperfections supply that much which is wanting But before we enter into this matter Let vs declare that which we beleue of Christ we confesse that Iesus Christ is truely God and truely man that in as much as he is God he is equall with the father with the holy Ghost in nothing inferior We confesse that in as much as he is man he is lesse then the father and lesse then the holy Ghost and in nothing equal We confesse these two so far different natures diuine humaine not to haue bin vnited nor conioyned for euer but in time as saith S. Paule when saith he the fulnes of time was come God sent his son made of a woman made vnder the lawe c. The same saith S. Iohn And the word was made flesh and dwelled among vs. So that from thenceforth is hee called and is true God and true man and so according to this coniunction Christ is lesse then the father For the father hath made him and giuen him vnto vs. For our king Prophets and priest Which three offices the name of Christ signifieth which is a Greeke word and is the same that is Messias in Hebrewe and Vngido in our Spanish tongue So also is it called because these three kindes of men were in olde time annointed And so doe wee read that Samuel annointed Saul for king Dauid also hee annointed Sadoc annointed Solomon c. Concerning the Prophets wee read that Elias annointed Eliseus Concerning the Priests annoynting it is seene in Exod. 30. 50. These 3. Offices doth the holie scripture attribute to Christ It calleth him king Psal 2. 6. I haue appointed to my selfe a king ouer Sion Also Luke 1. 33. And he shall raigne ouer the house of Iacob for euer his kingdōe shall haue no end Also Iohn 1. 49. 12. 15. Mat. 22. Al the places also which say Christ to be the head of the Church cōfirme Christ to be king a Prophet he is called Esaie 61. 1. Luk. 4. 19. Also Deut. 18. 15. It is promised that God wil raise vp a Prophet which place S. Peter in that excellēt sermō which S. Luke mentioneth vnderstandeth of Christ who is the Prophet of Prophets In the same maner vnderstādeth it S. Stephen A priest is hee called Psal 110. 4. Thou art a Priest for euer after the order of Melchizedech Which place in the Epistle to the Hebrewes is oftentimes alleaged where it calleth him the only euerlasting priest But the difference between the kings Prophets priests of the olde Testament Christ is this they were the figure of Christ and annointed they were with materiall visible oyle But Christ is the thing figured is annointed not with visible oyle but with the grace of the holy spirit As he himselfe Luk. 4. 18. doth witnes in declaring the prophesie of Esaie The spirit of the Lord c Of this kind of ointmēt thus speaketh the Psal 45. 7. Thou hast loued righteousnes and hated Iniquitie Wherfore God euen thy God hath annointed thee with the oyle of goodnes aboue thy fellowes which place the Apostle vnderstandeth of Christ And Christ being annointed with the spirituall oyntment we vnderstand his kingdome not to be of this world his doctrine to be heauenly his priesthood to be euerlasting diuine Christ as king appointed of the father gouerneth his Church giueth her lawes which no prince nor the mightiest monarch of the world may disdaine or abolish For it is noted that all how mighty soeuer do acknowledge him for king of kings Lord of Lords For God as saith S Paul exalted Christ gaue him a name aboue all names that at the name of Iesus euery knee do bowe in heauen in earth and vnder the earth Christ as a prophet doth teach vs the will of his father doth shewe vs what we ought to fly what we ouht to follow Whō the father gaue vnto vs for our Doctour maisterand teacher whē he said This is my beloued sonne in whom I take delight heare him He wil we should heare another Doctrine albeit an Angel from heauen doe preach it If an Angel from heauen saith Saint Paul shal preach vnto you another gospel thē that which I haue preached vnto you the which he had learned of the Lord Iesus Let him be accursed The office of the priest is to appeare before the diuine Maiestie to appease his wrath and to obtaine grace for vs. The which he performeth Offering a sacrifice pleasing and acceptable vnto him This did Iesus Christ offering vp himselfe vpon the Crosse Which sacrifice one only time offered and neuer more reiteratetd For reiteration should shewe imperfection to haue beene in it was so sweete and so good a sauour vnto God that he was pleased and being pleased was reconciled with men So that he pardoned all our sinnes and sanctified vs for euer Of these three offices treateth also the epistle to the Hebrewes In the 1 chapter it sheweth the excellencie and maiestie of Christ aboue the Angels and consequently ouer all Creatures In which it deuoteth his kingdōe In the third chapter the Apostle calleth him the teacher of the will of God Which thing did the Prophets chapter 13. 20. he calleth him Great Pastor By Pastor he vnderstandeth a teacher And so in the 7. verse he said Remember your Pastors which speake vnto you the word of God c. That Christ is a
priest and his sacrifice his proper body his flesh and his bloud which he himselfe offered to the father for vs all this Epistle is full thereof Of which I will here make a short Summarie concerning that which toucheth his Priesthood and sacrifice This then is that which we now promised to shewe So necessary for a Christian is this Doctrine of the Priesthood and sacrifice of Christ That without it it is impossible to be saued For as saith Saint Peter there is no saluation in any other and no other name there is giuen to men vnder heauen wherein we may be saued Come we then to the Summary in the first chapter of the Epistle the Apostle sheweth the excellencie of Christ aboue the Angels The which he confirmeth with passages of the scripture In the 3. verse He maketh mention of the sacrifice of Christ hauing made saith he the purgation of our sinnes in himselfe chap. 2. The Apostle hauing proued in the first chapter the dignity of Christ concludeth in the beginning of the 2. chapter the obedience due to his doctrin the great punishmēt prepared for vs if we despise the same which menaces he afterwards vseth chiefly in the 6 and 10 chap In the third chapter he compareth Christ with Moses proueth Christ to be his superior wherefore he exhorteth the Hebrewes to obey him And that they should not be obstinate against Christ As their fathers in the time of Moses were obstinate against God In the 1. vers he saith Consider the Apostle Bishop of our profession Iesus Christ In the 4. chap. He exhorteth thē to cōtinue in the receiued grace of the Gospel openeth the gate to the Treatise of the priesthood of Christ so saith he verse 14. Therefore hauing one so great a high priest which pearced the heauens Iesus c. And in the 15. verse we haue not an high priest which cēnot haue cōpassion of our infirmities In the 5. chap. The Apostle sheweth what the office of the high priest is speaketh of the dignitie of Christ of his offering of the vertue efficacy thereof The dignity The eternall son of God The offering his flesh and his bloud himselfe The efficacie of his sacrifice to be heard of the father made the cause of euerlasting saluation to those that obey him as he saith verse 9. In the 6. verse saith he Christ is a priest for euer after the order of Melchizedech Which maner of speaking the Apostle taketh of Dauid Psal 110. 4. oft times vseth it in this Epistle chap. 5. vers 6 10. chap. 6. 20. cap. 7. verse 17. 21. And in the 15 verse he sath that he is likened to Melchizedech What the order of Melchizedech is we haue before said speaking of Transubtantiation In the 6. chap. he calleth Christ our forerunner high priest c. In the 7 chap. the Apostle taking occasion of the last words of the chapter going before Thou art a priest for euer after the order of Melchizedech beginneth very fitly to intreate who Melchizedech was and wherein he was like to Christ without father saith vers 3. without mother c. This done the Apostle sheweth the priesthood of Christ which is after the order of Melchizedech to be much more excellent then the leuitical priesthood The causes which he sheweth are that the priesthood of Christ being come it adnulled abolished the leuiticall priesthood that also of Christ was instituted with another The Lord sweare saith he will not repent c. Psal 110. But the Leuitical priesthood was instituted without an oath the priesthood also of Christ is eternal euer holdeth his being vertue the Leuiticallnot Also Christ who exerciseth this euerlasting priesthood is much more excellēt thē Aaron which exerciseth the Leuitical priesthood Of so great vertue is the sacrifice of Christ That hauing one only time offered he left no place for any other expiatory sacrifice For he eternally saueth those that come vnto God by him euer liuing to make intercession for them They need not then any other sacrifice but the only death passion of Christ And as little haue they need of any other Intercessor or mediator but only Christ Who so will not be contented with this only sacrifice nor with this only intercessor let him seeke for others better To such a one it wil happē that leauing the foūtain of liuing water he shal dig cesterns which will hold no water Also of so vnmeasurable vertue is this sacrifice which Christ one only time offered that it neither ought nor can be reiterated For reiteratiō is a most sure argument of imperfectiō And this is the cause why the Leuitical facrifices were so so often reiterated because the bloud of calues and of Goates could not perfectly sanctifie either those that offered them or those for whom they were offered He that will attentiuely read meditate vpon this 7. chap. shall not desire any other sacrifice but that only which Iesus Christ one onely time offered Which was himselfe As verse 27 is declared The memory whereof the Lord commandeth vs to renewe so often as we celebrate his holie supper And this word once which the Apostle chap. 9. verse 12. 25. 26. 28. and chap. 10. 10. 12. 14. vseth is very much to be noted For vpon the word once groundeth the Apostle his argument to proue the priesthood of Christ to be much more excellent then the Leuitical priesthood For the Leuitical priests reiterated their sacrifice which they offered First for their owne sinnes and then for the sinnes of the people But Christ offered not sacrifices but one only sacifice to wit himself and not for himselfe for he had no sinne neither was there any guile found in his mouth but for others And this sacrifice did he not oftentimes offer nor commanded it should be oftentimes offered one only time did he offer it In the 8. chap. the Apostle repeates that which he had said in the chap going before concerning the heauenly euerlasting priesthood of Christ In the 9. chap. he three or foure times repeateth the word once In the 10. chap. vers 10. he repeateth the word once In the 5. and 12. One sacrifice and vers 14. One only offering Hitherto treateth the Apostle of the Priesthood sacrifice of Christ and as in the word after the order of Melchisedech there remaineth great mystery for by it the Apostle proueth the Priesthood of Christ to be eternal repeating the same as wee haue seen for a word of so great importāce So also in the word Once which the Apostle so often repeateth is there great mysterie for therby two things are proued The first is that there is no other sacrifice to obtaine remission of sinnes but onely that which Iesus Christ offered The second is that this sacrifice is euer shall be of so great vertue and efficacie as it was
to suffer also for this faith and confession whensoeuer he pleaseth with persecution to proue vs. Concerning that which men haue of their owne heades haue inuented That the Pope is our chiefe Bishop the successour of Saint Peter the vicar of Christ God vppon earth and that as such a one he pardoneth sinnes draweth out of hell and purgatorie what soules he will and what soules hee will hee placeth in heauen And that the Masse such as now they say is a sacrifice as satisfactorie as was the death and passion of Christ None of these things doth the holy scripture teach vs it is humane inuention and diuelish lies wherwith Sathan hath long time deceiued vs. The Apostle Saint Paul willing to correct the vices brought into the holy supper of the Lord in the Church of Corinth found no better remedy but to reduce it to the originall and first institution And so 1. Cor. 11 he saith I receiued of the Lord that which I haue giuen you c. so now do we also the same We restore the supper of the Lord and celebrate it according to it first institution as the Euangelists and Saint Paul doe declare vnto vs. And if so we do thē haue they no cause to hold vs for heretikes but for good faithfull and catholike Christians and for such do we hold our selues and such we are albeit is the many imperfections the Lord pardon them vnto vs. We confesse we hold beleeue that God through the merit of Christ is our father and the holy catholike or vniuersall Apostololike and true Church whē it is ruled by the word of God in the sacred scripture of the olde and new Testament reuealed For otherwise is she no mother but a Stepmother our mother And wo to that man which shall not be son of this father and this mother We confesse hold and beleeue all that which this our mother confesseth holdeth belieueth All which is conteyned in the bookes of the old new Testament For nothing there is which we ought either to do or belieue which is not writtē in these sacred bookes Therefore will we conclude this Treatise saying That whosoeuer albeit an Angell from heauen shall preach or beliue another Gospell another Doctrine besides that which Iesus Christ and his Apostles haue taught vs all which is written in the bookes which we call the holy scripture Let such a one be accursed and execrable Let him be as saith Saint Paule Anathema Thou hast hard Christian Reader the Enormious charges wherewith we charge the Pope as touching life Doctrine But chiefly touching the superstition and Idolatrie of the Masse which the sayd Pope of himselfe without the word of God hath inuented and brought into the Church Thou hast also heard the Enormious charges where with the Pope chargeth vs. Hee accuseth vs for proud contentious and arrogant that we will know more then all the whole Church He accuseth vs for disobedient to Magistrates disturbers of common-wealthes prouinces and kingdomes he accuseth vs for schismatiques and heretiques For the which as an accuser witnes and Iudge he concludeth that we are not worthy to liue in the world But it is not sufficient to accuse Of necessity must he proue that which hee saith and so conuince the accused Come we then to the proofe let a generall Councell be assembled which may heare both parts Let it graunt to euery part freedome of speech The Councell hauing heard both sides let it iudge according to the thing alleaged and proued without respect of any person poore or rich wise or ignorant ecclesiasticall or secular Let it only haue regard of iustice equity and truth Let the part conuinced by the Testimony of holy scripture and of the fathers also and ancient Councels As be the first foure generall be subiect to the censure which the Councell shall ordayne Let the Pope and his defendors appeare personally in the Councell not as iudges because they accuse vs and we accuse them but as accusers and accused Let vs also appeare seeing we accuse them and they accuse vs. Let this Councell be called As were the foure first generall Nicen 1. the Constantinople the Ephesian and the Chalcedonian This is the onely remedie to take away the dissentions and differences which are at this day in the Church as touching life and Doctrine This remedy in times past vsed the Church in like cases In the meane time beseech we our God to moue the hartes of the Emperour Christian kinges and Princes that they may take in hand such an Enterprise for the glorie of God quietnesse of his Church By the meanes of which Enterprise vice and false Doctrine superstitition here sie and Idolatrie may be condemned And vertue and wholesome Doctrine conteyned in holie scripture confirmed But our aduersaries will say vnto mee that all this in the last Councell of Trent was concluded and that therefore another Councell is not needefull Whereunto I answere that which so often in this booke I haue sayd And chiefly vppon the life of Pope Marcellus the second That this Councell was not free Sith to none whereof was had the least suspition in the world not to bee in all and by all slaue of the Pope and sworne to the Pope was it permited to speake therein The rest which haue there sayd to this purpose and that which is sayd in the foure hundred fifty and eight and foure hundred fifty and nine pages is to be noted besides this say we that this Councel was not generall For how shall the Councel of Trent be called an Ecumenicall vniuersall or generall Councell Sith in it was not found the hundreth part of Bishoppes of Christendome And that this is truth it is euidently seene For in it were found but fiue Cardinals Three of which were legats of the Pope foure Archbishops two of which were Archbishops in title or as we call them in Spaine de anillo of the ring namely Olaus magnus intitled Archbishoppe not of Hispall but of Vpsall people of Gocia that neuer acknowledged the Pope nor the Roman Church The other named Robert Venant called Archbishop of Armagh in Ireland vnder the Crowne of England A land that as litle acknowledgeth the Pope These two poore Archbishops Paul the third maintayned giuing to Olaus 15 crownes a month and another like thing gaue he to Robert 33 Bishops were found there all of them Spaniards or Italians except only 3. Then were also found betweene priests Friars 47. diuines Of whom all al most were Spaniards or Italians Thou seest here the great nomber of bishops with which the Trident Coūcell began which by times conteyned 18 yeares In which time were holden 25 Sessions In many of which nothing was done for want of appearence in the Councel And so in the 8 Session was nothing done but that the Italians transported the Councell to Bologna aland of the popes in Italy Where was held the
of our Saluation and call vpon the name of the Lord. No other willeth God for all his benefites but that we be thankfull and call vpon his name Thus shall the number of those whom God hath elected to life eternall encrease and so the kingdome of sinne death the diuell which is the kingdome of lies of false new doctrine confirmed with dreames false miracles and illusions of the diuell shal be destroied and that of grace life and of Christ which is the kingdome of truth the true and old doctrin confirmed with the word of God shal abide for euer To whom which is one God Father Sonne and holy Spirit who liueth and raigneth be perpetuall honâ—â— and glory Amen An Addition I In the moneth of Aprill 1588. Philip the second of that name king of Spaine pretending to send his inuincible fleet for the Conquest of England made choise by the aduise of the Prioresse of the monastery of the Anunciada whose name was Mary of the Visitacion as most worthie for her holinesse to blesse his Standard royall the which she did with vsing diuers other câ—remonies in the deliuery thereof to the Duke of Medina Sedonia who was appointed chiefe Generall she did pronounce openlie good successe and victory to the Duke in saying he should return a victorious Prince This standard was carried in procession by Don Francisco de Cordoua who was a Spaniard the tallest Gentl. that could be found he being on horse backe to the end it might be the better seen at the solemnzing wherof there was such a number of people assembled that diuers of them perished with the throng There was present the Archduke Albertus which then was Cardinall and Gouernor of the kingdom of Portugal the Popes Nuncio the Archbishop who was head inquisitor with diuers other Nobles Prelates Gentlemen This solemnization dured so long that Albertus fainted with fasting and this holy Nunne to comfort him caused a messe of the broth which was for her owne diet to be brought presenting it to him which he accepted most willingly coÌ„ming from the handes of so holy a Nun as then she was holden to be but about the beginning of DeceÌ„ber next after all her holines false miracles and great dissimulations was then found out and she condemned punished for the same according as is râ—bersed in this booke About the end of this yeare 1588 that this holy Nun was discouered in Lisbon there was also discouered in Seuil one father â—yon who was counted to be a most deuour and religious man but by his owne fellowes of his profession he was discouered to be a great hypocrite and a most vicious 〈◊〉 giuen to carnall lustes and for this and diuers other causes he was committed to the prison which is in the Cardinals house of 〈◊〉 A Table wherein by certaine Antitheses is declared the difference and contrarietie which is betweene the ancient doctrine of God contained in the holy scripture and taught in the reformed Churches and the new doctrine of men â—aught and maintained in the Roman or Popish Church Ierem. 6. 16. Thus saith the Lord stand in the wayes and behold and aske for the old way which is the good way and walke therein ye shall find rest for your soules THe ancient doctrine of God doth teach that the holy Scripture being the word of God diuinely inspired hath most sufficient authority of it selfe containeth all necessary doctrin to pietie and our saluation as S. Paul clearly teacheth 2. Tim. 3. 15. 16. 17. The new doctrin of meâ— teacheth that the holy Scripture although it be the word of God should haue no authority were it not for the approbation of the Church and that it is an vnperfect and maimed doctrine which containeth not doctrine sufficient to pietie nor our saluation but that this defect must be supplied by vnwritteÌ„ traditions Belar de verb. Deâ— noÌ„ scrip l. 4. The ancient doctrin of God doth teach that ignorance of the holy scriptures is the cause and mother of errors as Iesus Christ our Lord doth witnesse Mat 22. 19. saying to the Sadduces Ye erre because yee know not the Scriptures nor the power of God and therefore the duty of euerie faithfull Christian is to reade meditate and search the holy scripture as God commandeth his people Deut. 6. 7. chap. 12. 32. chap. 17. 19. Iosua 18. Esa 8. 20. And Christ our Lord in the new Testament Ioh. 5. 39. And as did the faithfull in the time of the Apostles Act 17. 11. 2 Tim. 3. 15. The new doctrin of men doth teach that ignorance is the mother of deuotion and that to keepe religion safe it is needful to forbid the lay or secular men the reading of the holy scriptures seeing it is the cause of many heresies Bellarm. de verbo Dei lib. 2 cap. 15 16. cens col f. 19. The ancient doctrin of God doth teach that many deceiuers and false Prophets are gone out into the world and that the faithfull therfore are to proue the spirits whether they be of God 1. Io. 4. 1. And that the holy scripture is the touch whereby this proofe and examination ought to be made Ioh. 5. 39. Act 17. 11. So that all doctrine contrary and repugnant to holy Scripture be it of Councels Fathers Doctors old or new and that as saith the Apostle of himselfe or of an Angel from heauen ought not to be receiued nor taught in the Christian Church Gal. 1. 8. 1. Tim. 1. 3. chap. 6. 3. 1. Pet. 4. 11. 2. Ioh. 10. The new doctrin of men doth teach that whosoeuer coÌ„tradict the Pope his decrees human traditions be false teachers that the Pope hath authority to iudge of all controuersies and of the true sense of holy Scriptures and that from his iudgment it is not lawfull to appeale Bellar. de verbo Dâ—â— interp lib. 3. cap. 3. c. The ancient doctrine of God doth teach that we ought to serue God alone which is the Creator and gouernour of all the world following the doctrin of Christ which saith Matt. 4. 10. Thou shalt worship the Lord thy God him only shalt thou serue The new doctrine of men doth teach that we ought not to serue God alone but also the Saints that they hold them for patrons of kingdoms people cities societies and infirmities Bellarm. de Sanct. beat lib. 1. cap 12. Cens Col. fol. 230. The ancient doctrine of God doth teach that the lawful worship of God is to be founded vpon the holy Scripture that God will be serued according to his will and word in spirit and truth Ioh. 4. 24. and not after the opinion nor by the traditions nor customes of men as God by his prophet Eze. 20. 18. doth very expresly teach vs saying Walk not in the ordinances of your fathers nor obserue their lawes nor defile your selues with their idols I am the Lord your God Walke in mine ordinances and
keepe my statutes and do them The same teacheth Iesus Christ Mat. 15. 9 saying In vane do yee honor me teaching for doctrine the commandements of men The new doctrine of men doth teach that in the worship of God the traditions ceremonies and constitutions of the Roman Church ought to be obserued and that the Cannon law doth equall the constitutions of the Popes in value with the Gospell and that it is necessarie to keepe them for as saith Pope Leo 4. The Gospel cannot well be obserued if a man obey not iointly therewith all the decrees and constitutions of the Fathers Dist 15. cap. Sicut Dist 19. cap In canonicis Dist 20. cap. De libellis The ancient doctrine of God teacheth that the worship of images is a thing abominable Deut. 27. 15. Leuit. 26. 1. and expresly forbidden in the second commandement of the law of God Exod. 20. 4. and Deut. 5. 8. 9. also that the holy Spirit calleth images Teachers of lies and vanitie Ierem. 10. 8. Habac. 2. 18. And therefore in no wise to be allowed in the Temples of Christians in which Iesus Christ hath bene painted out before the eyes of the faithfull by the preaching of the Gospell Gal. 4. 1. The new doctrine of men teacheth that the worship of images is well pleasing to God and verie necessarie and profitable for the Church And that images are the Bookes of the Laytie Hee therefore that teacheth the contrary is cursed and anathema Concil Trid. Sess 9. The ancient doctrine of God doth teach that Christians ought to imitate the faith godlinesse and good doctrine of the Saints as they imitated Christ 1. Cor. 11. 1. Heb. 6. 12 cap. 13. 7. But that in no wise they ought to inuocate them nor put their confidence in them 1 Because inuocation is an honor due to God alone which he declareth by his Prophet Esay 48. 11. Mine honour will I not giue to another 2 Because the Saints being in this world will not receiue this honor neither the Angels As Act. ch 10. 26. chap 14. 14. Reuâ—â—â—s 19. 10. chap. 22 9. appeareth 3 Because they be ignorant and do not know vs as Esay 63. 16. doth very clearely teach saying Abraham hath forgotten vs and Israel doth not know vs Thou Lord art our Father and Redeemer So that as the Israelites in the old Testament were idâ—laters and transgressours of the Law of God when they sacrificed to another then God alone So be all they at this day that inuocate Saints or Angels wherein they do contrarie to the doctrine of Christ Maâ— 6. 9. chap. 11. 28. Ioh. chap. 16. 24. And contrary to the example of all the Saints Psal 22. 6. Neâ—â—e 9. 27. Gen. 32. 9. Exod. 2. 25. cap. 17. 12. Iosua 10. 13. Psal 107. and 11. 8. 5. c. Act. 4. and 24. and cap. 16. 25. c. The new doctrine of men teacheth that Christians ought to inuocate the Saints and to be ayded by their intercession to God because they be his familiars Also that it is a false and wicked opinion to beleeue that the Saints pray not for men and that the inuocation of Saints is idolatrie contrary to the word of God and that he which so teacheth and beleeueth is accursed and anathema Concil Trid. Sess 9. The ancient doctrine of God teacheth that Iesus Christ our Lord being true God and true man â—s the onely and perfect sauiour of the world who saith by his Prophet Esay chap. 63. 3. I haue troden the wine-presse alone and of all the people there was none with me And of whom saith the Angell Matth. 1. 21. Thou shalt call his name Iesus for hee shall saue his people from their sinnes And the Apostle Saint Iohn doth witnesse 1. Ioh. 1. 7. that the bloud of Iesus Christ the Sonne of God doth cleanse vs from all sinne The new doctrine of men teacheth that Iesus Christ is not a perfect Sauiour for Christ saith it died onely for originall sinne And that by his death he satisfied for the fault but that God being iust will that man satisfie hâ—s iustice for the punishment Also that the purgation of sinnes is made by good works satisfactions Masses indulgences and Purgatorie Lib. 4. Sent. distinct 17. and 18. The ancient doctrine of God doth teach that Iesus Christ is the onely Mediator between God and man and our Aduocate and Intercessor to the Father and that no other can be found nor ought to bee sought for 1. Because there is no saluation in any other but in him alone Act. 4. 12. 2. Because 〈…〉 other but Christ only can be sufficient for this office which hath all power in heauen and in earth and remaineth euer with his to the end of the world Math. 28. 18. 20. â— Because Christ hath loued vs and more loueth vs then anie other seeing he gaue himselfe for vs and hath made the purgation of our sinnes with his bloud in his owne person Heb. chap. 13. And so gratiously inuited vnto him all that trauell and are heauie laden Matth. 11. and 28. So that men haue no cause to doubt of his sufficiencie power and good will but that in all their afflictions they ought to flie vnto him alone who witnesseth of himselfe Iohn chap. 14. 6. I am the way the truth and the life no man commeth to the Father but by me The new doctrine of men doth teach that Iesus Christ is not the onely Mediator but also the Saints which reigne with him in heauen and that Saint Mary also the mother of God is the Mediatrix and Aduocatrix of mankind lib. 4. Sâ—nt Distinct 45. in Mâ—ssale Paris in prosâ— Mâ—ssae de Anuntiat The ancient doctrine of God doth teach that our Redeemer Iesus Christ by the perfect sacrifice of himselfe once offered vpon the crosse for the putting away of sinne hath reconciled all the faithfull with God his Father and hath found eternall redemption so that there remayneth now no more sacrifice for sin Heb. 9. 12. 26. and cap. 10. 12. 18. The new doctrine of men doth teach that the Masse is a sacrifice for the remission of sins of the quicke and the dead Concil Trid. Sess 6. Can. â— The ancient doctrin of God doth teach that we are iustified by faith in Iesus Christ without the works of the law Rom. 3. 24. 28. Gal â— 16. as witnesseth the holy Ghost of Abraham the Father of all beleeuers Abraham saith he beleeued God and it was imputed to him for righteousnes Gen. 15. 6. Rom. 4. 3. And the Apostle S. Paul expresly addeth that this was not written only for him but also for vs to whom faith shall also be imputed for righteousnes Rom. 4. 23. 24. The new doctrine of men doth teach that not faith only but works also do iustifie Concil Trid. Ses 6. can 11. The ancient doctrine of God teacheth that faith is not doubtfull but assured of saluation which it hath by the bloud of Christ and
the Councel of Constance with the death of Iohn Hus confirmed contrary to the publike faith false conduct The ancient Doctrine of God doth teach that euery soule ought to be subiect to the higher powers which are the magistrates Ro. 13 1. Pet. â— â—3 The new Doctrine of men teacheth that ecclesiasticall persons are not subject to the secular power or politique magistrate but that all ought to be subiect to the Pope who compareth himselfe to the Sun and the Emperour to the Moone And therefore Emperours kings in token of subiection and obedience doe kisse his feete lib. Decret Gregor Tit. 33. The ancient Doctrine of God doth teach that Antichrist as God sitteth in the Temple of God attributing to himselfe that which is proper to God â— Thess 24. And that the place of his sitting is the great City which hath 7 mountaines and raigned ouer the kings of the earth Apoc. 17. 9. 18. The new Doctrine of men teacheth that Antichrist is to come of the race of the Iewes of the tribe of Dan. And that the place of his kingdome or seat shal be in Ierusalemâ— Bellar de Roman Pontific lib. 3. cap 12. and 13. The ancient doctrine of God doth teach that for those that depart out of this world there remaine but two wayes for the faithfull which passe froÌ„ death to life heauen Iohn 5. 24. And hell for the wicked and 〈◊〉 As Saint Iohn Baptist very expressly doth teach vs. Iohn 3. 36. He that beleeueth saith â—e in the Son hath euâ—â—lasting life But he that beleeueth not in the Son shal not see life But the wratth of God abideth vpon him And as is confirmed in Lazarus who was carried by the Angels into Abrahams bosome And in the ritchman that was tormented in â—ell Luke 16â— 22 23. The new doctrine of men teacheth that there are many places for the soules after death To wit heauen hell the Lymbeâ— of the fathers and 〈◊〉 infants dying without Baptisme purgatorie and another place more honorable ioyning to purgatorie Bellar 〈…〉 By these Antitheses the Christian Reader shall easily vnderstand and iudge what doctrine he ought to beleeue follow to be saued To wit the ancient doctrine of God which cannot erre not lie which is the true mark of the Christian Catholique and Apostolique Church As contrariwise the new doctrine inuented by men is the true mark of the Antichristian Apostaticall Church which the godly ought to fly detest abhor as damnable a deceiuer Albeit she glory triumph with high titles and outward appearaunce But the almighty God beholdeth not the outward appearaunce but his eyes behold the truth in the inward part which he loueth Ier. 5. 3. Psal 51. 8. 1. Sam. 16. 7. Esaie 11. 3. Let princes and Magistrates be aduised what doctrine by their authorities they maintaine Least by inconsiderate zeale they persecute Christ in his members As in time past did Saule which afterwards was called Paule Acts 9. Let doctours teachers of the people also beware what doctrine they publish in the world that they be not of the number of deceiuers and euill laborers in the Lordes vineyard which vainely boasting of antiquity holinesse Multitude and power accuse the ancient doctrine of God of nouelty and shroude the new doctrine of men with the title and cloake of antiquity shewing themselues not the followers of Christ nor his Apostles But of the priests prelates ancients of Ierusalem which alwayes gloried of the fathers of the law the succession of Aaron of the Temple of it ornaments and priuiledges And notwithstanding did resist and persecute Christ and his Apostles accusing and condemning the doctrine of the Gospell for new and straunge As the Euangelists doe very clerely and largly witnesse And as S. Paul in the first Epistle Thess chap. 2. verse 18. 16. also declareth Woe vnto them that speake euill of good and good of euill which put darknes for light and light for darknesse Esaie 5. 20. Take heede that no man deceiue you for many shall come in my name saying I am Christ and shall deceiue many Mat. 24. 4. 5. An end of the booke to God be the glorie THe good Bishops of Rome continued almost 300. yeares The first of whom was Linus and the last Siluester pag. 23. The Archbishops of Rome continued 200 yeares To wit from the 320 yeare vnto the yeare 520. page 26. The Patriarkes of Rome continued from the 520. yeare vnto the 605 yeare page 26. The Popes began in the 605. yeare the first was Boniface 3. page 34. Whose tiranny to this day continueth As is seene by all the progresse of the former Treatise The names of the Popes follow after the order of their Alphabet Of whom mention is made in the former Treatise Adrian 1. pag. 40. Adrain 3. 50 Adrian 4. 73 Adrian 5. 90 Adrian 6. â—50 Agatho 37 Alexander 2. 64 Alexander 3. 75 Alexander 4. 87 Alexander 5. 112 Alexander 6. 113 Anastatius 2. 30 Anastatius 3. 52 Anastatiu 4. 73 B Benedict 2. 37 Benedict 3. 49 Benedict ◠〈◊〉 Benedict 6. or 5. 55 Benedict 7. or 8. 59 Benedict 9. or 8. 60 Benedict 10. or 9. 61 Benedict 11. or 9. â—3 Benedict 12. or 10. 102 Benedict 13. or 11. 111 Boniface 1. 30 Boniface 2. 31 Boniface 3. 34 Boniface 4. 35 Boniface 5. 36 Boniface 6. 50 Boniface 7. 55 Boniface 8. 92 Boniface 9. 110 Calistus 2. 71 Calistus 3. 123 Celestine 3. 79 Celestine 4. 85 Celestine 5. 92 Clement 2. 61 Clement 3. 68 Clement 4. 89 Clement 5. 96 Clement 6. 102 Clement 7 107 Clement 8. 111 Clement 9. or â— 150 Constantine 1. 37 Constantine â— 39 Comelius 26 Cunon 37 Damasus 1. 28 Damasus 2. 62 Deus dedit or Theodatus 35 Donus 55 Eugenius 2. 42 Eugenius 4. 120 Felix 2. Felix ◠〈◊〉 For 〈◊〉 50 Gelasius 1. 30 Gelasius 2 70 Gregory 1. 32 Gregory 2. 37 Gregory 3. 37 Gregory 4. 42 Gregory 5. 56 Gregory 6. 60 Gregory 7. 65 Gregory 8. 71 Gregory 9. 83 Gregory 10. 89 Gregory 11. 105 Gregory 12. 112 Gregory 13. 196 Gregory 14. 200 Honorius 1. 64 Honorius 2. 71 Honorius 3. 82 Honorius 4. 92 Hormisda 30 Innocent 1. 30 Innocent 2. 72 Innocent 3. 80 Innocent 4. 86 Innocent 5. 90 Innocent 6. 104 Innocent 7 111 Iooncent 8. 130 Innocent 9. 200 Iohn 1. 30 Iohn 3. 32 Iohn 5. 37 Iohn 8. 43 Iohn 9. or 8 50 Iohn 11. or 10. 52 Iohn 12 or 11. 53 Iohn 13. or 12. 53 Iohn 14. or 13. 55 Iohn 16. or 15. 55 Iohn 17. or 16. 56 Iohn 18. or 17. 56 Iohn 19. or 17. or 18. 58 Iohn 20. or 18. or 19. 58 Iohn 21. or 14. or 20. 60 Iohn 22. or 20. or 21. 90 Iohn 23. or 21. or 22. 89 Iohn 24. 22. or 23. 114 Iulius 2. 143 Iulius 3. 163 Lando 52 Leo 2. 37 Leo 3. 41 Leo 4. 42 Leo 5. 51 Leo 8. 54 Leo 9. 62 Leo 10.