Psal 1. meditating in Gods holy Scriptures and aboue all by conseruing his soule c Jacob. 1. 2. Pet. 3. Luk. 8 Matth. 3 impolluted from alliniquity of sinne and the contagion of al worldly desires and solicitudes by exercising d 2. Ad Corint 9 chearefully plentifullie all charitable offices to all such as are in affliction and necessity by keeping his bodie e 1. Ad Thess 4 a cleare vessell from all impurity and impudicity and his tongue from all scurrill f Ad Ephes 5 Ad Rom. 13 and vnseemely speeches seriously to endeauour to make g 2. Pet. 2 sure his vocation and to h 1. Pet. 2. stop the mouthes of such who in respect that some of the reformed Churches especially of the Clergy liue not conformably to their doctrine do blaspheme the sacred Truth of Christs immaculate Gospell I haue seene much into the liues of the Aduerse part the which although I find to bee more impure auaricious proud vncharitable then euer I could haue imagined yet that is not the cause why I left them but the impurities abominations and superstitious impertinencies of their doctrines worships laws and customes which my soule hateth assuring it selfe that if I should still continue in communion with them I could haue no part with Christ my Sauiour to whom for hauing most mercifully i 2. Ad Corint 5. reconciled mee to his Father in himselfe bee onely and alonely with his Father and the holie Ghost Honour and Glorie for euer Amen Yours in Christ Iesus R. S. The Contents of this booke of MOTIVES THe Preface shewing the first occasions inducements and maner of the Authors conuersion The diuision of the Motiues 1. Into Motiues out of the Pontificious Erroneous Doctrines 2. Out of their dangerous and wicked Lawes 3. Out of certaine obseruations touching the dangerous Spirits of sundrie Chiefe English Romanists Page 1. Motiues of Doctrine FIrst Motiue touching Doctrine is out of the Pontifician vnsound rule of Faith to wit the Popes sole Iudgement defining ex Cathedra out of the Chaire as Pastor of the Church Pag. 2. Second Motiue is out of another rule of their faith to wit Apocriphall Scriptures Pag. 27. Third Motiue is out of their most Idle rule of Faith traditions as they doe pretend them Pag. 31. Fourth Motiue is out of the vsurped transcendent power of Popes in Temporals and Spirituals Pag. 41. Fifth Motiue is out of the most Superstitious Romane Doctrine for the Adoration and worshipping of Images Pag. 69. Sixth Motiue is out of diuers obseruations touching sundry superstitious fooleries contradictions and impertinences of the Romane Masse Pag. 86. Seuenth Motiue is out of their most vaine and intollerable Doctrines and abuses touching Indulgences Pag. 119. Eight Motiue is out of their irreligious Doctrine against the vse of the publike Liturgies and Church seruices in knowen tongues pag. 128. Ninth Motiue briefly toucheth their most vnchristian Doctrine of Aequiuocation pag. 137. Tenth Motiue briefly taxeth their tyrannicall denying of Indifferent Reading of holy Scriptures in the vulgar tongues pag. 140. Concerning their wicked Customes and Lawes the Author toucheth onelie a few FIrst the wicked custome and Law by which their Popes strictly forbid that there be any publike commemoration in their Masses for the conuersion of any Infidels Heretikes or excommunicated persons c. or for the temporall prosperity and safety of Soueraignes being by them reputed Heretikes pag. 144. Second hypocriticall law and custome touching their fastings and daies of fasting pag. 148. Third most impure permissiue law for their houses of prostitution euen in Rome it selfe not without great gaine to the Popes Coffers pag. 151. Fourth most vnchristian law that in case of no extremity the venerable Sacrament may bee celebrated without their Massing vestiments altarstones c. and such like humane deuises and institutions pag. 152. Fifth most iniurious law by the which the Laity contrary to the Institution of Christ and practise of all antiquity is debarred of the cup in the most holy and dreadfull Sacrament pag. 153. Sixth vnchristian law is the necessary annexing of the vow of Chastity to all their greater holy orders by occasion of which law the vile impurities of the Romane Cougregation are growne innumerable and inexpressible pag. 154. Touching certaine obseruations out of the Pontifician Spirits FIrst the Author discouereth by diuers notable particulars the disloiall and vnnaturall Spirits of the Ignatian Cheefetaines of the English in the maner of their preaching and their propagation of the Romane Gospell in England pag. 1. alpha 2. Secondly he sheweth in diuers particulars how they doe most shamefully calumniate the Church of England for her Doctrines and her publike Liturgie pag. 13. alpha 2. Thirdly hee sheweth how generally all Pontificians denie consent of Ancient Fathers being produced against diuers points of their nouell Doctrines pag. 20. Fourthly he sheweth how the younger Ignatians doe imitate the vnnaturall and disloiall Spirits of the old pag. 24. In the Conclusion he sheweth more largely both out of Scriptures and Fathers that the Church of Rome notwithstanding her visibility and Conspicuity may Iustly and in respect of her corruptions necessarily ought to be forsaken pag. 32. THE NOVELL AND HERETICALL Rule of the Romane FAITH Diuision of the Motiues THE Sauiour of mankind who hath vouchsafed to illustrate the eyes of him who sate in darkenesse and in the shadowe of death to know his truth will also I hope vouchsafe so to confort him that hee may rather conuert some then confound any of those who call themselues true Iewes and Catholikes which they are not but are indeede only the Synagogues and Congregations of the Bishops of Rome who in a Dictatus Greg. 7. apud Baron anno 1175. As Bell. admitteth Papa properly signifieth a Father that begetteth children and therfore all begotten of him and to him are denominated of him Papists Gregorie the V 11. did first of all by decree assume vnto themselues excluding all other Priests and Bishops from that name Papa the name of Fathers of the whole Church to wit to be only called Papae from which name all their children by denomination are called Papists rather then from Christ Christians which Papae Fathers also somewhat before that time at that time and now also doe peremptorily challenge to bee the only Vniuersall Catholike and immediate Pastours and Fathers of all who do b Ad Rom. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a greek preposition signifieth properly as much as the Latine preposition pro for so taken Math. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Math. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in composition it signifieth properly for insteed as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In some words of composition it signifieth also opposition as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea and in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is also in such a signification to be indifferētly vsed according to the naturall signification of the word inuocate the name of
conclude these my Motiues about their idle rules of faith the Christian Reader who is carefull of his owne saluation and giueth obedient eare to that propheticall light of Gods sacred Scriptures expounded by the ancient Church which Scriptures Saint Peter n 2. Pet. 1. preferreth aboue that vision which he and his brethren had of Christ in mount Thabor he cannot but easily obserue what consequences are likely to follow out of three such corrupt Rules of faith as are in request amongst the Pontificians to wit infallibility solely and onely in the Popes definitiue iudgement authority of Apophricall Scriptures and the vaine authority of their traditions pretended to be Apostolicall where as they are nothing lesse The aduersary will for the validitie of these rules stand vpon the authority of their present Romane Church which hath receiued them of which their defence conformably to all antiquitie and ancient Fathers who taught otherwise we must also conformably to their proceedings search out of Gods word whether the Church of which they bragge so much be the true Church Succession in Sees onely will not suffice as by their owne confession is manifest in the Churches of Antioch Alexandria Constantinople c. but there is required also successioÌ„ in doctrine according to Gods word by which triall must be made of all Churches and of all doctrines and all after-traditions to which if they be not agreeable without perill of damnation they must not be receiued and this is the most expresse doctrine and faith of Saint Austen in o August lib. 1. de doctrina Christiana cap. 37. lib. de unitate Ecclesi cap. 2. but cap. 16. so clearly that I do suppose no Pontifician Priest dare scarce read that Chapter to his family sundrie places yea of Bellarmine p Bellarm. lib. 2. de verbo doi cap. 2. Basil serm de fide himselfe though as it may be thought he not very willingly confesseth this truth Other means saith he may deceiue but nothing is more certaine then the Scripture and therefore by confession of all both ancient and moderne writers the triall by Gods word is most firme and assured The fourth Motiue THe fourth Motiue and that very effectuall The fourth Motiue with me is that transcendent power both in all temporals and spirituals which later Popes contrary to Christs institution and practise of holy Primitiue Popes challenge and which the Romane Canonists and Cardinals ouer-liberal of that wherwith they haue nothing to doe doe flatteringly thrust vpon their Romane Monarches In spirituals he challengeth and they grant vnto him to be the onely supreme and immediate Pastor ouer Christs flocke so that looke how ample and immediate Christs iurisdiction for saluation of soules was so is his he glorieth in that title and they giue it him which q Greg lib. 4. epist 38. S. Gregory so much detested as the very badge of Antichrist he will in the gouernment of Christs flocke haue no Peere nor Colleage He is content to be honoured with that title yea and aboue that ambitious title the which Constantius the Arian required for he was content with numen nostrum our power or diuinitie but the Pope can willingly acept of supremum in terris numen the supreme and highest diuinitie or power vpon earth O ye heauens be astonished and euerlasting gates be desolated the pretended only Vicar of Christ the successor in some sort of that poore fisher who r Act 3. gloried in that he had neither gold nor siluer must heare and that from renowned * Proesat ad Grego 13. in principia doctri Stapletons mouth the Spanish kings professor in Louane the English Pontificians chiefe champion thus thy supreme diuinity vpon earth iust God how more iustly may we lament with those words of Saint Gregory against Iohn of Constantinople for his extraordinary fasting surnamed Ieiunator the faster f Grego lib. 4. â—p 38. O alasse all things that haue beene forespoken are come to passe the King of pride is at hand and that which is a wickednesse to be spoken a whole Army of priests is prepared for him because those serue the proud necke of elation and pride who haue beene set to giue example of meekenesse and humility Thus that Father in those times when the mysterie of iniquity began to worke most apparantly in the Patriarke of Constantinople but appeared more clearly in one of his next Successors to wit Boniface 3 who emulating the Constantinopolitan Patriarks for their pride obteined of Phocas that hatefull and traiterous vsurper rather then Emperour to decree by constitution that the title of Vniuersall Bishop should for euer after belong and be giuen only to the Bishops of Rome this is a matter vndoubted of by auncient t Sabel Aenead â— lib. 6. Platin. in Bonifac. 3. Otho lib. 5. Paulus de gostis Longobard Marianus anno Dom. 608. Duerenus de sacris Ecclesioe ministris lib. 1. cap 10 Abbas in Phoca poene emnis aly Sigebert Regino Luitpran Anasta Baron annal ad annum 606. Historians and yet perchance this Boniface did not assume by that title so much vnto him as these latter Popes doe to wit to be immediate pastors of all the whole Church comprehending all Partriarkes Bishops c or that there is no power nor iurisdiction in any Prelate or Pastor of the Church whatsoeuer which is not dependantly from them and of them so that they can and may peremptorily call to their court all causes greater or smaller and according to course of law or otherwise finally and * Iudicare c. to iudge and decree whether it be necessary to depose a Prince belongeth to the Pope of whose iudgement whether it be right or not no man may iudge Bellar. contra Barck ca. 12. vnappellably ende and determine them and if any either Emperour Prince Prelate or Vniuersity would offer to appeale from any of their sentences though most exorbitant and tirannicall they should thereby deserue to bee cursed with Bell Booke and Candle I cannot thinke that in Bonifaces time the Romane Bishops were growne to that height of Antichristian pride that was left for later times when the Diuell was to be let loose after the thousand yeeres of his binding Notwithstanding he challenged by Phocas his constitution to be only called vniuersall Bishop of the Church against which title Saint Gregory so vehemently and Christianly exclaimeth in u Greg lib 4. ep 32. 34. 38. 39. diuers Epistles testifying and demonstrating most plainly that that Antichristian title robbeth all Bishops of their honour and maketh that the Assumer thereof should bee reputed Antichrist This being so in this Auncient Father how durst D. Stapleton x Staple principi doctr lib. 6. cap. 7. that renowned Professour of diuinity endeuour to make Saint Gregory speake against himselfe in this very epistle and out of him labour to proue the present Romane supremacy and Monarchy which that Father so much
Anall Platin. in Adrian Irene caused the same by a Synod of Bishops to bee decreed in Nice And I pray you doe you thinke worse of your Iubilies because y Platina in Bonif 8. Walsing in Edward 1. Polychron lib. 7. cap. 40. Boniface the 8. who entred most ambiciously like a Foxe liued like a Lion and died like a Dogge brought them in beware of such mislikes it will not be for the profit of Romes purse Againe the Church of England is calumniated euery day by all the Ignatians as though she had no true orders or iurisdiction I dare affirme that in it there is as certaine and as assured a succession of orders spirituall iurisdiction as in the Church of Rome it selfe which hath so often tottered with so many schismes and hath bin pestered with so many Apostatical Popes as both Baronius and Genebrard deliuer I my selfe very lately searched for my own satisfaction the Records and I find clearly that Archbishop Parker was sufficiently truly and canonically ordered and consecrated by such Bishops as had receiued orders and consecration according to the Romane Church he swore not thou wilt perhaps obiect obedience to the Bishop of Rome a toy Where in all antiquity finde you the vse ofswearing subiection to the Bishop of Rome Romane Tyranny brought it in to the Church and Christian liberty hath exploded it It is indeede the soule of your Religion that subiection to the Bishop of Rome is a meane necessary to saluauation as necessary as Baptisme it selfe O prodigious Doctrin it is not enough say these men to saluation to be vnited with Christ and subiected to our immediate Pastors who are in vnion with the whole Catholike Church touching the Catholike faith vnlesse we be also vnited by immediate subiectiō vnto the Pope of Rome who may both be an Heretike and also contaminate the Church with his pernicious Lawes So that if a Pope Nerolike as Boniface the 8. would by pernicious Lawes draw you from Christ and like as a Heliogabalus as Iohn the 12. would draw you to all impurities and teach you to diuide the Church by opposing against the true Pope after his iust deposition by the whole Romane Clergy most Bishops of Italy assembled in a Synod or Ottomanlike as Paul the 5. will teach you against Christs institution not to yeelde temporall obedience to your lawfull Soueraigne if hee out of his throne take vpon him to dethrone him vnlesse forsooth you be subiect to such Vicars of Christ you cannot haue saluation in Christ O prodigious and vaine Doctrine of these times the holy Prophets O ye Britaine 's haue forewarned vs let vs beware of them What vile calumniation is that by which the reformed Churches of England are charged to deny the seeing of Gods face and glory vnto the Saints departed vntill the day of Iudgement What a slander that she respects no Holy daies of Christ or his Apostles I dare say that the memories of the Apostles are in many places of this Kingdome as religiously obserued as the Sundaies are with them but in the obseruation of the Sabbath our Lords day the Church of England doth so farre surpasse all Papistical Churches yea of Rome it selfe that it were a sinne to make any comparison therein betwixt them a Caluino Turcismo William Rainolds calumniateth Caluin that hee teacheth that Christ by his corporall death redeemed not mankinde A meere Calumnious imputation his doctrine is that Christ by his meere Corporal death had he not subiected himself to haue vndergone his fathers displeasure against mankinde and to haue clothed himselfe as it were with the deserts punishment and guilt of man he had not fully made that satisfactiō for mankind of which the Scripture so often speake of which doctrin who can be ignorant who is acquainted with holy writ Great is their spight against that man but notwithstanding all their malice against him he liued peaceably laboured faithfully and died Christianly leauing such a posterity of books behinde him which checketh the daily continual innouations of Rome Grieuous is the imputation to the English Church for condemning and contemning the ancient Fathers whereas the most it striueth for is to support that of b Tertull. lib. de prescriptio Tertullian Quod antiquissimum verissimum that which is most Ancient euen in the Fathers is most true At first when counterfeit Martials Abdias Clements Markes Dionises were produced the Prelats of the reformed Churches were more afrighted then hurt and to such Fathers they might iustly giue the Anatheme because such fathers had impugned and contradicted that Gospell of Christ the which whosoeuer though an Angell from heauen shall doe we are warranted by the c ad Galat. 1. Apostle to giue him the Anatheme But in and for true Fathers the Church of England reuerently and constantly auoucheth that of d Vincent Lirin contra Heres cap. 4. Tertull. de praescript Vincentius Lirinensis to take place Quicquid non unus aut duo c. Whatsoeuer not one or two but al together with one and the same consent openly frequently and constantly shall bee knowne to haue held written and taught that she also without any doubt knoweth must by her bee beleeued and this most iustly the English Church admitteth it being as cleare as the verie no one daies that all Fathers of the Ancient Church neuer taught helde nor wrot any thing in this sort which is not clearely agreeing to Gods word which is the onely Rule of Christian faith But iustly to retort vpon them who knoweth not that for most of their Roman nouel positions the Aduersaries haue no Ancient Fathers and therefore to defend themselues being vrged they do not produce Fathers but stand to their imagined Traditions written no where in Antiquity but only reserued in the Romane Bishops and Churches brests as they pretende this is their City of refuge as for example When a world of Fathers concurring with sacred Scripture is produced to shew that the Virgin Mary whose name bee euer blessed amongst and aboue all women was conceiued in Originall sinne yea some of them with S. Anselme auouching that shee was borne in sinne which I can hardly beleeue doe they heere sticke to the Fathers nothing lesse their imagined traditions must take place Againe when whole centuries of Fathers and those assembled in Synods bee produced to affirme that Popes haue beene and may bee Heretikes will they heare admit of the Fathers nothing lesse all records must be coūterfeit their own best Authors deceiued rather then the Fathers authorities admitted against their Popes infallibilies When irrefragable authorities of most ancient Fathers are produced to shew that the holy Scriptures are the onely inerrable rule of Christian Catholike faith and the square by which the writings and faith of all men and all Churches must be examined and tried will they heere allow the Fathers No alas they flye the field and seeke after some maimed sentences
where are such violent enemies against the Oath of allegeance and esteeme all such as take or allow of it as Heretikes as lapsed from the Catholike Romane faith because say they the Pope in his Briefes hath defined and decreed that there are diuers points in it against the Catholike faith Romane he should say and yet I suppose as very cleare that none of the English Secular Priests did expresly know against what speciall points of faith the Oath was till now of late a certaine i A Briefe declaration c. together with a recapitulation c. by H. I. Ignatian recapitulater vnder a double title promising a double book but bringing forth only a short pamphlet and that a namelesse one and therefore a Libell hath shewed in his namelesse defence of the Romane faith that Pope Paul the 5. in his Breues hath k Pag. 32. Ibidem pag. 56. defined the same Oath to bee hereticall and vnlawfull because it denyeth the Popes power to depose Princes and dispose of Kingdomes an article of faith with him in his libell although not naming himselfe I may iustly say l Rom 1. My eares haue heard many Ignatian Priests constantly affirme that Paul the 5. had defined in his late Breues that the oath could not be taken and that his Briefe was a definitioÌ„ of faith so R. B. G. B. I. F. R. L. M. W. T. T T. F. I. K. with diuers others of that profession erubescit cuangelium he is ashamed of his Ghospell But no meruaile that the Ignatians are so well acquainted with the mysteries of the Popes faith for since their Father Ignatius his beatifying vvho had so many m Apud Ribadin in vita Ignat. idle reuelations I doubt not but that they haue receiued newe illustrations from that Code and Deske of all law faith and right the Popes brest which the ancient Church neuer knew But when n The Recapitulater in the Title of his vnlearned and seditious pamphet and for his traiterous doctrine see him page 43. Promised Leonard Lessius commeth forth with his demonstrations for he would seeme to demonstrate in all his bookes as this pamphletter of Louaine not H. I. but P. W. hath couertly promised doubtlesse he will reueale the hidden mysterie which was not knowne in the Primitiue Church though then darkly working but was to be o 2. Thess 2. reuealed in these times with which the world is likely to end But to returne to what I haue to proue It being manifest that Popes and the Romane particular Church with all those of the societie of Ignatius not excepting any one doe dogmatically maintaine that the Pope defining ex Cathedra is the infallible vncontrollable vnappellable and onely necessarie Iudge in all controuersies of faith it should be lost labour in me to stand to proue that this their position is beleeued by them as a point and article of their faith nay I should say as a principle and very maxime of their faith For can any the simplest idiote doubt but that the infallible rule of faith which declareth faith squareth faith must be beleeued as faith and by faith But by this their nouell article of faith by ineuitable consequence it followeth that they differ in the most fundamentall point of beleefe from all such Fathers Councels and Doctors as did maintaine or as yet doe that the most infallible rule of faith is the doctrine of the Scriptures especially when it is publikely declared out of the same Scriptures by the authoritie of free Generall Councels and the publike voice of the vniuersall Christian Church the which rule of faith as I am most assured all p Conc. Hierosol Act. 15. Greg. in ep 1. ad Corinâ—h apud pateriuÌ„ Vinc Lirin contra hereses cap. 4. S. Austen most clearely contra Donat. lib. 2. contra epist funda tract vltimo in Ioh. contra Crescon alibi sepissime Cyprian lib. de vnitate Ecclesiae in epist ad Pomp. Patres conc chal cedo Sinod 6. 7. 8. conc Constan Basil ConstaÌ„tinus apud Euseb in eius vita Con. Constantinopol in epist ad epâ—sc Rom. congregatos â—arissime apud Zozom l. 5. c. 9. l At this preâ—ent now in â—aris it is required of the Ignatians amongst other articles to wit that the Pope cannot depose Princes c. to subscribe also to the superiority of the general Councel â—boue the Pope ancient Fathers did teach and beleeue so it cannot be doubted but that many learned both in Germanie England and q France doe still professe and maintaine to all whom as to the ancient Fathers and Councels the later Popes with their Pontificians who obstinately maintaine and beleeue this nouell rule of faith must in truth be reputed heretikes yea obstinate heretikes because pertinaciously erring in the very fundamentall rule of all faith And if any learned Priest retort against me and say that as I heere confesse all Papists concurre not to maintaine this pontifician rule of faith and that many Sorbonist Doctors teach it not neither do beleeue it This is true indeed but let him take this inference with him that notwithstanding all their bragges for the certainty of their faith they are yet most vncertaine as being not as yet agreed vpon the rule of faith yea they are so opposite that one side beleeueth as the Pope with his what the other disbeleeueth and condemneth as erroneous yea and this in Councels as in those r Conc. Constan Basil opposite to the Lateran vnder Leo the 10. and the Florent vnder Eugenius the 4. deposed by the Fathers at Basil of Laterane Florence Constance Basill Frankeford Colen c. which being so that themselues are not agreed vpon the rule of faith why will they not giue leaue and allow to true Christians the word of God as it is expounded clearely constantly and vniuersally by the ancient Fathers to be the inerrable rule of faith as his most excellent Maiestie in his learned premonition to Christian Princes iustly requireth and exacteth according to ancient and learned Å¿ Vincent contra heres cap. 4. Vincentius his rule It followeth that I demonstrate this rule of faith deuised by the Popes and Pontificians to support the Romane soueraignties to be meere noueltie and so to prescribe against it by antiquitie This I must now doe contractly not doubting but that I shall haue occasion more to enlarge my authorities and reasons when these my motiues shall be impugned as doubtlesse they will be vnlesse it seeme good to the wise men of Saint Omers as their owne libel termes them to answere them by some libelling ballade as they of late haue thought meete to answere t An answere made vpon Sheldons booke to a priuate friend beginning laugh laugh c. which libell hath ofteÌ„ moued the persons against whom it is to very much laughing at the Ignatians follies and wisdomes with a libell a certaine Priests booke for the oath of allegeance for Quicquid
had beene an infallible assembly it selfe it must necessarily follow that all those who pertinaciously follow him heerein are to bee accounted pertinacious Heretikes Heretofore Christians were taught that holy Scriptures expounded by the Vniuersall and Generall voice of the Church were the rule of faith and accordingly all agreeing in this rule they were called Catholikes but this rule being left by Popes and the infallibility being giuen to them by their followers thereupon worthily of Popes the heads of their faith they haue beene and are called Pontificians and Papists I may iustly thinke that vpon beleefe of this rule some late Pontificians haue plainely graunted to me that the Christians of these times are bound to beleeue explicitly and expresly somewhat which the Apostles themselues and the Primitiue Christians did not expresly and in explicit termes beleeue An example at first was graunted in transubstantiation it selfe but vpon better consideration denyed againe but when I roundly vrged them to shew me where or how in explicit or equiualent termes transubstantiation was beleeued in the Apostles times because they faltered in their answeres and defences our conference ended to no small comfort of my soule so lately deliuered out of the Aegyptian seruitude The Aduersaries seeme to produce diuers authorities to proue infallibility of iudgement in the Pope but in truth they force not Ouerthrow two and the rest fall of themselues I will take a little paines with these two The first of them is taken out of ſ Math. 16. St. Mathew where the Euangelist bringeth in Christ thus speaking of St. Peter vpon his confessing of Christs diuinitie Tues Petrus super hanc petram c. Thou art a Rocke and vpon this Rocke will I build my Church and the gates of hell shall not preuaile against it There the aduersarie triumpheth saying it is cleare that Christ builded his Church vpon Peter for by those wordes this Rocke Peter is most expresly designed I will not now stand to confute this exposition by the authorities of Scriptures and testimonies of some ancient Fathers who with St. Austen expound those wordes this Rocke for Christ the Rocke whom Peter had confessed and from whom Peter had his name as t In sacro eloquio c. In holy Writ when the word Rock is put in the singular number who else is signified but Christ Paul witnessing but the Rocke was Christ but when rocks are so called in the plurall number then holy men are signified which are cōfirmed by his strength Greg. apud Pater in 1. ad Cor. Aug. tract vltim in Ioh in Retractationib ' Chrysoft homil 55. in Math. Greg. in Psal Paenit super illud initio tu Domine Isidor lib. 7. Etym c. 9. St. Gregorie and St. Austen expound it or else of Peters confession and faith Thou art Christ the sonne of the liuing God as u Theophil in Math. 16. Hilardo Trin. lib. 2. The Papists will not by any meanes in the words of consecration of the Sacrament this is my body admit the demonstratiue article this to demonstrate the bread which Christ taking into his handes giuing thankes broke and deliuered saying take eate this is my body the cause is because if the article this doe demonstrate Bread which cannot possibly be Christs true body no more then his body can bee true bread then they should be constrained to admit of a sacramentall presence only of Christs body in the Sacrament which they cannot abide but here the article this must needes demonstrate the person of Peter because it maketh for their Popes supremacies Theophilactus expoundeth it but I will only demand at this present how they can violently against the nature of the demonstratiue article this draw it vnto Peters person who in the same proposition of Christ to him was designed by the article demonstratiue thou as though thou and this in one proposition when one person is spoken vnto must needes both of them demonstrate the very same one person to whom the speech is made and not rather according to the nature of the pronounes demonstratiue one of them to wit thou demonstrate the person to whom the speech is made and the pronounce this to demonstrate the thing or person of whom the speech was made before I put a familiar example Iohn hath two sonnes Thomas and William he calleth his eldest sonne Thomas with his brother vnto him demanding a question or two of him and withall discourseth of his yonger brothers wit and capacitie for learning To which his eldest Sonne accordingly answereth that his brother is indeede witty and fit for the Vniuersitie To which his Father replying saith Thomas thou art my eldest sonne and shalt inherite my liuing and this sonne I will send to the Vniuersitie there to make profit in learning what might Thomas conceaue vpon this speech that hee should bee sent to the Vniuersitie and not rather his brother William many like comparisons might bee made by which it would appeare that the demonstratiue article this being vnderstood personally doth not demonstrate the person to whom but rather the person of whom the speech was made Againe manifest it is that Christ built his Church vpon that Rocke against which the gates of hell should neuer preuaile But if the wordes this Rocke bee applyed not only to Peter but also to his Successours themselues cannot denie but that the gates of hell haue often preuailed against many of those stones or rockes to the ruine and perdition of innumerable soules As against Boniface the 8. Siluester the 2. Iohn the 12. Stephen the 6. I am assured x Platina in vitis Platina will not sticke to auouch so much in effect of two Bonifaces the 7. and 8. and of Siluester the 2. and y Genebrard in Chronol lib 4. saeculo 10. ad ann 107. alias saepe Genebrard a most furious enemy against the reformed Churches doth boldly pronounce that diuers Popes were rather Apostaticall then Apostolicall and that they came not in the right way by election but through the backe-dore by intrusion What z Baron ann Baronius himselfe recounteth of the Monster Stephen 6. one of their Popes how he abused the body of his Predecessour Formosus arraining it condemning it cutting off his fingers and casting the body into Tiber and in a Synode gathered euen in Rome that See and Rocke which cannot erre as it pleaseth our Aduersaries he decreed all such as had beene ordained by Formosus to be reordained againe Of Iohn the 12. this Cardinall cannot write bitterly enough and yet he inueigheth against Otho the first renowned and worthy Emperour and the whole Clergie of Rome who in a Synode gathered in Rome the infallible Sea deposed that monster Iohn and placed in his steede Leo a worthy man But to make hast for of like examples of Apostaticall Popes much might be said I doe in good earnest aske of any of Baronius his profession whether the gates of hell preuailed
ego pono in Sion lapidem c. Behold I put in Sion an approued a corner stone and a precious one laid in the foundation This prophecy although S. Peter b 1. Peâ— 2. most expresly expoundeth it of Christ himselfe yet Bellarmine in his dictates would needs haue it to be vnderstood of Peter not of Christ His profound reason is forsooth because the c Isai 28. Prophet addeth of this stone that it must be in fundamento fundatus founded in the foundation that is laid in the foundation which may not be vnderstood of Christ but fitly of Peter founded vpon Christ So Bellarmine but in his d Bellar in praesat in lib. de pont Rom. printed Preface he hath somewhat mended the matter for he is content to vnderstand principally this prophecie of Christ secondarily of Peter so that Christ and Peter must still ranke together Christ principally but Peter secondarily Baronius in his Voto against the Venetians to Paul the 5. in Consistory publikely applied to him to be the stone vpon which e Matth. 21. whosoeuer falleth saith the holy Ghost shall be bruised and vpon whomsoeuer it falleth it shall breake them in peeces but alas the Cardinall failed the Pope in his Prophecie for by his sentences of excomcommunications interdicts c. he did so little bruise the Venetians who so constantly opposed against him that The manner of the Venetians reconcilement with the Pope for which the Ignatians euerywhere exclaim against that state onely they are warie before whom they could not by any meanes be brought to make any submission for any offence imputed to them or to acknowledge any fault so that at the last the Pope was contented to accept of a shew of submission made to him by some third persons and as it is reported suborned also by the court of Rome thereunto and so with his honour to be reconciled vnto them againe a notable example for posterity against the vsurpations of Popes I could here more enlarge my discourse to shew how Bellarmine Sanders Baronius Stapleton do all they can and labour earnestly though most vnsouÌ„dly to bring all ChristiaÌ„s to that pernicious perswasioÌ„ faith to wit that it is not inough according to f Decretal Bonifa 8. vnam sanctam Bonifaces decree for their saluations to be in communion with the Catholike Church dispersed through the world and with the head thereof Christ Iesus vnlesse they be in actual communion and blind obedience to the Bishop of Rome as the onely one and supreme head of the visible Church It is a sufficient assecurance for my conscience that according to the sense of ancient Church it is against S. g 1. Cor. cap. 1. Pauls expresse doctrine who in his Epistle to the CorinthiaÌ„s doth most grieuously reproue all such as went about to make a speciall ioyning either with Peter Paul or Apollo nothing herein differencing S. Peter from Apollo or himselfe doubtlesse he was nothing acquainted with the present necessary subiection and vnion to the Bishops of Rome the pretended onely successors of Saint Peter But rather he instructed and most earnestly h Jhidem commaunded all Christians to acknowledge Chrâ—st Iesus for their onely head of whom they were named in whose name they were baptised and who onely was for them crucified dead and buried risen againe to life Surely if Saint Paul did beleeue such a necessary headship in the Bishops of Rome doubtlesse his faith therein was onely implicit for his expresse doctrine is against it but I dare heere boldly saie that if per impossibile by an impossibilitie such a headship in the Popes had beene respected in the Primitiue Churches yet later Popes are now so degenerate from what their predecessors were into all most abhominable and tirannicall conuersations to the corruption of faith against the temporalty and spiritualty that Gods infinite mercy would excuse such who to giue them most iust cause and motiues to ranke themselues in their owne degrees should leaue their communion with them and adhere onely to Iesus Christ to whom vpon him onely resting with King i Psal 118. Dauid I humbly complaine tempus faciendi domine dissipauerunt legem tuam It is high time O Lord to doe for they haue dissipated and and broken thy law The second Motiue THus they hauing most egregiously erred in coÌ„stituting a false rule of their faith to support the present Roman profession to the same end they haue perniciously depraued the true rule of faith by adding to the sacred word of God such bookes as antiquity worthily reiected for Apocriphall that is of doubtfull vncertaine authority not fit to confirme and proue the dogmaticall doctrines and articles of Christian faith thereby distinguishing them from the Canonicall Scriptures Gods infallible word Such are k Hieron in Prolog Galeat Epiph. lib. de mensur August de ciuit dei lib. 18. cap. 36. Athanas in Sinop Epipha haere 8. 76. esteemed accounted the books of Iudith Wisdome Ecclesiasticus Toby the Machabies all such like doubtfull parts of Chapters of the old Testament as by neither the Iews before nor in Christs time nor in the Nicene Laodicenc Councels nor ancient Fathers purposely setting down and defining the Canons of holy Scripture were euer receiued into the Canon 1 Con. Nice Laodic in Cano. de Canonicis scripturis Hieron epist 10. 115. Joseph contra Appto lib. 1 Russin de Simbol Apost and rule of Christian Faith Against this their deuised rule it is most easily and manifestly shewed that considering the Iewish Synagogue when it was the true Church of God receiued not these bookes into their Canon wee ought not to receiue them hauing no new reuelations for them nor no better warrant then they had especially considering that the Septuaginta interpreters who tooke vpon them to interpret all the bookes of Gods word to Ptolomeus neglected them Christ and his Apostles neuer cited any thing out of any of them as they did out of the other Scriptures And further the thrice reuereÌ„d Fathers of the Nicene Councell and those worthies of the Councell of Laodicea both which Councells were celebrated in the East nearer the place and time where and when Christs Church might best informe her selfe which were the bookes of Sacred Scripture reiected and cashired them out of sacred Canon of holy Scripture Neither is there any new reuelation for them now nor any iust cause why the Pope and Pontificians should be so eager to put them into Canon of Scripture but for that they seeme in some places contrary to the vndoubted Scriptures to fauor some of their vaine and corrupt doctrines as of Purgatorie Praier for the Dead Merits of good workes c. As for * The contra dictioÌ„ betwixt the 5. châ—pter of Iudith and the 10. â—â—irreconcilable so manâ—â—est that the same euinceth the author of the same booke not to bee the holy Ghost who caÌ„not lie See
courteous Reader how Bellarmine tra uaileth to defend this booke from contradiction Bellar de verb. Dei lib 1. c. 12. Iudiths booke in particular I cannot but meruaile how any one can thinke that the holy Ghost would euer approue that decking and trimming vp of her selfe for such an impure and luxurious proiect thereby to draw m Iud. 10. 12 Holofernes into an vnlawfull burning lust and concupiscence of her if so they will teach and affirme may I not heere charge their doctrine with affirming God to bee the approuer and Authour of sinne more iustlie then they charge Caluin therewith Was not that of the holy Ghost in n Rom 3. St. Paul law and right in Iudiths daies Non sunt facienda mala vt eueniant bona Things that are euill are not to bee done that good may come thereby Besides it is too too apparent that in the story there are some vntruths and vnreconcilable contradictions which are clearelie against the other sacred Scriptures And therefore by euident consequence it is to bee affirmed that the booke is Apocriphall and not of that vndoubted and certaine authority which holy Canonicall Scriptures haue by which onely Dogmata fidei articles of Faith are to bee decreed and tried as the ancient Church euer beleft from whose faith because faith must euer be the same no Christian can without hazard of Saluation depart Against the books of Machabees many particular and vnanswerable doubts might be produced I will content my selfe with two or three Doth not the Author of them I should say the abbreuiatour of Iasons larger history as himselfe p 2. Mach. 2. professeth to be against the faith and doctrine of vndoubted Scriptures approue and admire the fact of q 2. Mach. 14. Razias murthering himselfe doth he not craue pardon of the Reader if he haue not answerably to the condition of a good r 2. Mach. vlt. Historian behaued himselfe belike the holy Ghost who is not accustomed nor cannot acknowledge himselfe nor his Scribes to bee subiect to any humane errour in writing thus here left him but not aboue in the 12. Chapter of this Å¿ 2. Mach. 12 booke where he mentioneth prayers and sacrifices for the dead and yet this by the helpe of false fingers also and therefore he here not there craued pardon if he had not arightly performed his office Doubtlesse hee who will thinke the holy Ghost can craue pardon of man as though he might be subiect to errour hath little of the holy Ghosts grace in him Which things considered with diuers other impossibilities against the truth of historie I cannot be perswaded that t Lib. de Ciuit. Dei 18. c. 36. St. Austin and the Fathers of the Councell of Carthage did otherwise approue them to be read then as a probable historie contayning some good morall matter if reade with u Cont. GaudeÌ„t sobriety to vse St. Austens owne phrase but not as to receiue them into the Canon of sacred Scripture of Gods word And if St. Austen may not bee thought to contradict himselfe within the compasse of halfe a dozen of lines some Manuscriber hath egregiously corrupted him for x Aug. lib. 18. de Ciuit. Dei cap. 36. first hee seemeth clearly and absolutely to affirme that they are not Canonicall and proueth thereupon a truth vpon which hee there discourseth and presently he is made to say thus that although the Iewes receiue not the Machabees into Canon yet the Church of Christ receiueth them but who smelleth not false fingers here especially if infinite like forgeries of Manuscribers be obserued Further I am more confirmed in my iudgement against these bookes because y Dist 15. cap. Sancta Romana Gelasius a Pope of Rome before any greater corruptions had deeply tainted that Church did with a whole Synode in Rome recounting a Canon of the Apostles for the same purpose exclude the Machabees out of the Canon of holy Scriptures and although the Canon beginning Sancta Romana c. in which this exclusion was be now so maymed and mangled that no man can iustly say this part or line of it is sound yet z Anton. 3. part summ l. 18. c. 6. Antonine Archbishop of Florence and a Saint in their Church confesseth that he himselfe had read the exclusion of these bookes out of Canon of Scripture in that decree of Gelasius and according to the Canon of the Apostles there mentioned All these things concurring out of Antiquitie and the vndoubted Churches of Christ with the authority also of some learned Pontificians their later Doctors and that of a Tertull. lib. de praescript Tertullian euer taking place in Christs Church Quod antiquissimum verissimum that which is most ancient is most true What may bee thought of that b Conc. Trident. Sess 4. congregation at Trent who hath giuen equal authority to them with the vndoubted word of God and haue accursed with their idle Anatheme all those who shall with the ancient Church of the Iewes the Nicene Councell which St. Gregorie esteemed as the Gospell with the I aodicene reuerend Fathers and almost all other ancient Fathers reiect them as Apocriphaâ—l Doubtlesse the curse of God against the idle curses of men may be iustly giuen vnto them who c Apocal. vlt. haue added the word of man to his word and haue made the word of man equall with his most infallible and inuiolable word d Iud. Epist Imperet illis Dominus The Lord God reproue them It is not possible if these men had esteemed of the vndoubted Scriptures as all the e Aug Epist 71 ad Marcell in prolog lib 3. de Trin. Epist 1â—1 Ep 166. ad Dâ—natist 〈◊〉 Epist 62 Basil 〈◊〉 de si de 〈◊〉 me Chrysost in opere imâ—â—rfect homâ—lia 49. ancient Fathers did who euer required the writings of all men to be examined and tryed by the certaine word of God they would neuer haue coupled humane authority with diuine and haue equalized them in one degree of truth but they may bee excused in dealing so warily and politikely herein for their desperate cause of Porgatorie fire praier for the dead c. otherwise would to the ground with many like of their superstitious trumperies The third Motiue BEsides the corrupting of the true rule of faith by adding the Apocriphall bookes they haue also depraued the same f Conc. Trident. Sess 4. rule by their vnwritten Traditions Anathematizing all who shall refuse or disesteeme the same Traditions and not hold them in equall reputation with Gods most vndoubted word This rule of Traditions they hold to bee an vnwritten Deposit left in the Romane Church and kept inuiolably by her vntill these times which if they can shew what good Christian is there who wil not with reuerenced esteeme receiue or commend whatsoeuer those most irreprehensible Founders of the Church haue deliuered either concerning faith or Church discipline But I must tell them
to be saued not as with a wretchlesse presumption beleeuing r Iacob 2. this out of a dead faith but withall that by his holy assistance I was necessarily to liue and perseuere in his holy loue and feare and in the Å¿ Math. 7 obseruation of all his most holy commandements so farre as humane infirmity or ignorance would permit mee Thus beeing touched pardon mee Christian Reader for this disclosing the secrets of my soule I did often prostrate my soule and my heart beseeching that t Ad Titum 3. humanitie and benignitie of Iesus my onely Aduocate that hee would not for my u Psal 78. former sinnes and ignorances of my youth abandon me but that he would Psal 24. vouchsafe to x Psal 5 confirme mee with his principall spirit and to remooue from my soule all shadowes and deceits of Satan and to bring mee to his iotes for in him onlie with him onely and for him onely I desired to liue or die yea so resolued therein that whatsoeuer should betide mee either in this life or the next yet I esteemed it all happinesse that his name should be glorified in me either by iustice or mercy As my Soule was thus communing with herselfe and my Sauiour iointlie did present themselues to my memory many my former thoughts against the Romane humaine traditions and doctrines especially the pernicious Breefes of Paul the fift against the Oath of allegiance yea and euen thâ—n by happie occasion chanced into my hands a Remes â— estament where happily I light vpon y Annotat. in 22 Luc vpon those words Simon Simon and Annâ—tat vpon the first of the Acts and vpon the 1. 10 the Corinth 14. some of their corruptions and abuses yea and one pernicious errour or rather heresie the which as I had often obserued before but had passed it ouer in respect of my blind obedience to their doctrines so then I reconsidered more seriouslie and withall proposed it to some in this place who are worthily esteemed learned but they gaue mee little satisfaction because as the corruptions were wilfull and inexcusable so the errour was pernicious and indefensible But aboue all other two considerations then did offer themselues to my serious and pensiue vnderstanding first how not onlie the Bishop of Roâ—e himselfe but also all his Canonists some verie few onely excepted all those of the societie of Ignatius and all other the greatest firmaments of the present Roman religion doe obstinately maintaine that the Popes iudgement alone teaching the whole â—hurch was to bee beleeued beleeued I say as the infalible Oracle of God which to my vnderstanding and faith was so cleare an heresie and blasphemy against God contrarie to all Scriptures all ancient Councels Fathers yea all Ancients some few Popes only excepted whose testimonies are either counterfeited or else giuing testimony for themselues their testimonies are not true and worth-receiuing that I fully resolued not to giue an obedient and obsequious eare to the present Romane Church therein because shee did so perniciously erre in the verie rule of faith it selfe For if the square and rule bee crooked or vneuen how can any thing that is to bee leuelled therewith bee right and streight the blinde leading the blind both fall into the ditch z Luc. 6. saith Christ Secondlie I obserued by what preposterous meanes contrary to all Antiquity and Christs most expresse institution in a Mat. 22. Mar. 12. S. Matthew the Popes doe now challeng and assume power to depose Princes dispose of Kingdoms dissolue fidelity though with oath confirmed not onlie in case of heresie in the Prince by him so termed although this his mysticall power was at first onely pretended by the learnedst Ignatians against notorious Heretikes and manifest Apostates but in case also of any enormous delict or insufficiencie in any Princes whatsoeuer yea and to speake plaine English in what case soeuer it shall please his holinesse iudicially to proceed For who of the Pontificians dare b See pag. 43. following retract his sentence who euer resisted him and had peace or was not thundred against with excommunication deposition or depriuation which when I seriouslie pondered as in the sight of God I could not but thinke that it was soueraigntie not religion increase of possession not saluation of soules which the later Popes aimed at as also I shall most clearely deliuer in my motiues following Further I obserued that for the fortifying of this mysticall power of the Image of the Romane Empire they endeauoured to make heereof a newe article of Faith for indirect furthering whereof most impudently without all forehead c Vpon the feast of the inuention of the Crosse P. W. in a publike assembly at a publike panegericall oration made for the Martyrs honour at Loâ—aine prayed thus vnto him S. Henrice intercede pro noâ—is Holy Henry pray for vs I doe not heare that hee made R. Houldcorne a Saint which may wel be admired diuers of the Ignatians doe labour tooth and naiâ—e to make the late Arch-traitour Garnet a martyr a fit martyr indeede with his Consorts for this their new article of faith and by a pseudoprodigious and mendacious straw the imaginary face of which was first obserued and found by a notorious dicing and carding priest c to make the Authour of all goodnesse as a witnesse of the innocencie and integrity of that man who with other his Complices was not onely acquainted but also as the publike records of this Realme published accordingly to his triall made in the face of the whole Kingdome doe witnesse was a Concealer an Abettour and principall Furtherer of the same I must needs confesse Christian Reader that these two considerations did produce in my soule a kind of horrour and dread to bee partaker of that Church which was to bee supported by so weake and fallible a rule of faith as the Popes variable iudgement is and to bee ampliated and enlarged by such meanes as none but the verie smoakie d Apocal. 9. Locusts arising from out of the bottomlesse pit would offer to attempt Thus my soule wauering and being tossed I with all humility knocked often at the gates of his mercie who e Math. 7. promiseth to open to all such as confidentlie knocke thereat I entred into a more serious search of these matters I read with great diligence I conferred also with such as are reputed learned and Chiesetaines in this place so long as I saw * One of these M. G. B. Archp. being very lately dead is falsely by some reported to haue changed his opinion for the Oath of Allegiance them willing to giue me any satisfaction but when I clearelie obserued that their answers to the sacred Scriptures and ancient Authorities produced by mee were meere tergiuersations and that they resolutely rested vpon the authority of the present Roman Church and her practise disesteeming whatsoeuer was clearely brought against her against whose
Iesus be they Patriarks Primates Bishops Priests or who elsesouer so that they only and alonely must bee the immediate Vicars of Christ for Christ and in Christs steede and if it please you to vse the Greeke wordes in their owne sense they are sole Vicars * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vicars for Christ so that agreeingly to c Bellar. lib. de Rom. Pont. saepissimè Bellarmines doctrine and almost all of his Societie directly against the prerogatiue of Christ the Church is to be called d Ioh. 20. one fold and one visible flocke because it hath one Pastour and one Sheepe-heard the Pope and so accordingly he must forsooth only be the dore and dorekeeper of the Church only to let in and to shut out And would God they would also proue to be at least of the good shepheards to giue their liues for their sheepe would God they would at leasly vouchsafe e 1. Tim. 1. to preach to their flocke and not place all the gouerning of their flocke in idle decreeing faith and ambitious enacting of lawes such lawes as tend so greatly to Christs dishonour to the scandall of the whole world and setting vp of their owne Papacies and the augmenting of their temporall Dominions But alas these courses of them being the very shipwracke of good consciences are also euident signes of shipwracke in faith and where the f Psal 35. foote of pride hath moued them there the foot of infidelitie also hath followed by the working of wickednesse and the malignant enemie The motiues which haue moued me to leaue their communion so farre as they haue abandoned and left the puritie of the Roman Primitiue Church which was no sooner planted but it was sliding if you will beleeue g Onuphrius annotat in Platinam in vitam Petri. Of the Roman Church also is meant that which Genebr ad ann 898. out of Platin. Negligentia Episcoporum c. by then negligence of Bishops manyabuses crept into the church Which in respect of the warres could not bee repressed Thus they Onuphrius I wil diuide into three principall heads The first shall containe Motiues out of their pernicious and hereticall doctrines The second Motiues out of their most dangerous and wicked lawes The third Motiues out of the obseruations which I haue made of the Spirits of the English Chieftaines of the Roman profession I thought to haue had adioyned fourthly some generall obseruations touching the corrupt liues especially of some principall ones of their Clergie wherein I could produce many particulars and such as could not be gainsaid but h Eccles 3. omnia tempus habent if occasion require and they desire it they shall well vnderstand that they haue little cause to bragge of the innocencie and integrity of many of their English Apostles and Martyrs Motiues touching doctrine The first Motiue FIrst I suppose for truth as cleare as any demonstration that what Church soeuer doth perniciously erre in the rule of Faith must or may perniciously erre in all conclusions and propositions of faith deducted out of that erroneous Rule Now that the Roman Church doth perniciously erre in the very rule of faith I make it thus manifest The rule of faith with the perfect Romanes is the Popes sole iudgement when he defineth ex Cathedra that is to expound their phrase in their What the Romanes meane by their Popes defining Ex Cathedra owne sense vvhen he so defineth that he intendeth thereby to teach the vvhole Christian Church for some of them not vvholly Romanes vvill not obstinately and in expresse termes say that he cannot erre vvhen he defineth and pronounceth for a particular Church to beleeue and practise as he decreeth and defineth and that this is the only inerrable rule of faith vvith the Romanes and that in the Pope alone resideth infallibilitie of defining and that all other meanes as consent of Fathers without him either in Counsell or out of Counsell may bee subiect to errours deceiue and be deceiued it is the most expresse sentence and doctrine of a 2. 2. q. 11. art 2. ad 3. refer caus 24. q. 1. cap. Quotiescunque Aquinas b Bellar. lib. 2. de Christo c. 28. lib. de Conciâ—â—s saepe Bellarmine c Valentia in his Analysis of faith where he hath this conclusion lib. 8. c. 1. 2. 3. Quo tiescunque c. As often as the Pope in desining questions of faith vseth that authoritie wherewith hee is indued that doctrine must by diuine precepts be receiued of al christians as a sentence of faith and wee must beleeue that so often he vseth that authority as often as in controuersies of faith either by himselfe or with his Councell of Bishops hee shall so determine one part of the question that he will binde the whole Church to receiue the same Valenti d Coq in his Treatise against our Kinges Premon very often Coquaeus e Endaemon in his Parralell Endaemon f Par. in his Philopater Parsons g Baldwin lun lib. de Rom. Pont. cap. 9. prop. 1. 2. ex Bellarm. operibus in sua solida si dei demonstr Baldwinus Iunius h Siluester in summ verbo Fides Coquae pag. 27. The purpured Fathers are Senatours and Counselers of the Pope and with them he iudgeth the whole world Thus he Siluester all Canonists very few excepted two only to wit Panormit Zabarel vvhich I now remember of all of the Societie of Ignatius of Baronius most often in his Annals and in his Parenisis to the Venetians and in his Voto to Paul the fifth of Suares Vasques Azor Coccius in his voluminous aggregat most often Sanders Allen Genebrard Gretser Becan Carerius the two Bozius Mancinus Boter vvith infinite others all whom it is both impossible and needlesse to relate Let the decrees of Leo 10. in the Councell of Laterane Boniface the 8. Vnam Sanctam and the two decretall Epistles of Sixtus the 5. and d Clement the 8. set before the late vulgar editions of those two Popes pretended by some to be the whole by others only the amended translation of S. Hierome for yet they are not agreed stand for all now vvhat Pontifician can vvithout note of impietie or infidelitie call in question this their doctrinall and dogmaticall position vvhich is so clearly and resolutely maintained by them practised and defined by their Popes yea and by Leo the tenth in his Laterane Councel and Eugenius in his And although some moderate Romanists to smoothe this vneuen rule vvill seeme to say that the Pope ought to take aduise of his Brethren the Cardinals or of Bishops his deputies when hee vvill define notwithstanding such politike excusers of their shame and all other defenders of this their position doe and must maintaine that the infallibilitie of any definition is from the Pope alone Here-hence it is that all English Ignatians and most English Priests at this present in England and else
illis libitum licitum Whatsoeuer liketh them is lawull with them if it be to hoyse vp the Popes soueraigntie First this rule is against the practise of all the u Hierosolimit sub Iacobo â—cen Constantin Eph. Calced Sinod 5. 6. 7. 8. saepe Ancient and Primitiue Church which euer in occasion of controuersies recurred to the doctrine of the Scriptures declared by the generall voice and testimonie of the whole Church by her Bishops Priests and other learned men pronouncing defining out of Gods holy word which was alwaies laid before them being assembled in the general Councels so the eight first generall which the Popes themselues with oath professe to receiue although few of them keepe their oath yea the Apostles themselues who all had infallibility by vertue of their Apostleship of not erring in matters of faith to giue an example to succeeding ages would by common consent and authoritie of the Christian Church not otherwise by Peters sole authority decree and define out of the word of God for out of it x Act. 15 Peter himselfe bringeth allegations for his doctrine touching the controuersie then risen at Antioch about the obseruation of the legall lawes and ceremonies of the old Testament which their example was euer followed as necessary till of latter times when Popes haue presumed to define by themselues alone hauing before made some small Consistorian consultation with which this their prodigious position is in some sort by some y Some of the Ignatians doe idly bring the heresies of Pelagius and the Priscillianists to haue beene onely condemned by the Popes of Rome but this against all histories which mention the condemning of the same heresies by sundrie Councels throughout the whole Church Baron in his Annals Genebrard in Chrono few of themselues colored For scarce any hold it absolutely necessarie And here I aske the aduersarie whether that Axiome receiued by al reiected by none God and Nature doe nothing in vaine and that other In vaine are many things required to doe that which as well or better may be done by fewer may not take place in this question touching the infallible power of defining and decreeing I thinke none so impudent an idiote as to denie it Againe I demaund whether those most reuerend Fathers of the first foure generall Councels which Saint Gregorie equalleth with the Gospell although the manner of his speech be not herein to be imitated and of other later Councels did know these principles and Axiomes and did withall beleeue this Romane rule of faith to wit That the Pope alone had infallible authoritie to define and declare faith and that Christ prayed onely and was heard onely for Peter and his successors that they might neuer erre in faith as the z Rhemist annota in Luc. 22. Rhemists do most heretically teach if they did so why did they not send al their doubts which did so shake the whole Christian world with such horrible commotions and contentions to the Popes of those times Siluester Damasus Lco c. and receiue from themas from Iudges of faith the Oracles of Gods mouths so termed by a Coquae contra Premonit Reg. Coquaeus and Lessius his equiuocating b Recapitulater pa. 13. 32. 56. recapitulater and as the vnappellable determinations of all their doubts In so doing infinite charges many contentions would haue bene auoided and as for scandall none could haue followed because both all those Fathers and the whole Christian Church with them if it please you to beleeue the Pontificians who would so perswade vs did then beleeue and teach that the Popes were the infallible Oracles of God the onely inerrable Iudges in controuersies of Faith and al-though ancient Priests and Bishops perhaps reputed themselues his Senators and Counsellers yet they thought also that they could adde nothing to his infallibilitie But alas good Constantine Theodosius Martian and other Emperors knew not this faith who were at such great charges to summon and assemble those ancient and thrice reuerend Councels Nay Pope Leo himselfe who taketh inough to the Sea of Rome and ioyneth c Epist 89. Peter into the societie of the indiuiduall vnitie to wit of the blessed Trinitie held generall Councels necessary for determining of faith and setling of the peace of the Chtistian Church Read c Leo. epist 24. 23. 26. him Christian Reader in diuers of of his Epistles written to the Emperour Empresse and Cleargie of Constantinople and as thou shalt sinde so iudge Secondly thus I argue Three e Sinod 6. Act. 12. 13. 16. 17. 18 Sinod 7. Act. 7. Sinod 8. Act. 7. generall Councels with diuers Popes as Agatho f Leo. 2. in epist ad Constant Leo g Adrian in Sinad Romae congregata and Theod. Patriar with his councell at Hieru-salem Adrian did condemne yea the Councels accursed and execrated Honorius Pope for a dogmaticall and hereticall Epistle by which he laboured to infect the two Patriarkes of Constantinople and Alexandria with the heresie of Monothelites Can any one then be so frontlesse as to thinke that those Fathers and Popes did beleeue that the Bishoppes of Rome might not bee as they were Bishoppes of that See heretikes or teach hereticall doctrines in their decretall Epistles And the holy Ghost to be so infallibly chained to them that they could not endeuour to infect the whole Church who rather will not thus argue and thus inferre Three generall Councels the which with the fiue other ancienter all Popes at their entrances into the Papacie doe or ought to sweare inuiolably to keepe according to their owne Canons with diuers Popes all antiquitie all later best Pontifician Hâ—storians till h Pigh lib. 4. cap. 8. Hier. Pighius led Bellarmine and Baronius the way to call the matter in queston for which i Canus lib. 6. Canus and k Bannes in 2.2 Bannes scornefully reproue him did accurse or condemne Honorius for a Monothelite heretike Ergo Paule the fifth who is not fuller of Gods Spirit then his predecessor Honorius was in his late l Breue Paul 5. interpreted by the Recapitu later pag. 32. breefe ex Cathedra out of the chaire defining himselfe to haue power to depose Princes and to dispose of Kingdomes may erre and be an heretike as without all doubt he is because contrary to Christs m Matth. 22. institution he assumeth power to forbid Caesars due to be giuen vnto him For what is more due to a Caesar then fidelity and allegeance of subiects but the doctrine of Christ forsooth is expounded and the heresie cleared for he forbiddeth not obedience to Caesars so long as they are Caesars but because he can vncaesar them and vnking them therefore no longer Caesars no longer kings no longer obedience So answered * C. 8. 22. Bellarmine against Doctor Barkly so blundering Coquaeus against his Maiesties Apologie Thirdly was there euer any ancient true Christian Catholike who
affirmed not that the * See Austen epist 112. epist 1. 9. de Vnit. Eccles ca. 16. clarissime sacred word of God contained in the old and new Testament was an infallible and fundamentall rule of faith but concerning this rule of faith two of the Romane rules of faith to wit Sixtus the fifth and Clement the eight haue beene egregiously ouerruled with the spirit of error and heresie for they haue by their n Epist decret Sixti 5. Clement 8 ante editiones suas two decretall and definitiue Epistles defined two opposite contrary and contradictorious editions by themselues and their deputies being discussed and rediscussed to be the very sayings letter and sentences of the holy Ghost charging and decreeing the same to all Christians vnder the curse of separation from the Church and Gods beauiest displeasure So that Sixtus hath accursed Clement and all approuers of his Bible Clement Sixtus and all the followers and defenders of his edition and although it hath pleased the Authors of the o Praefatio in Biblia Clementis 8. ibidem Preface to Clements edition to auouch in a few lines many thousands of vntruthes and that against their owne knowledge and consciences to wit that Clement did onely amend certaine scapes of the print in Sixtus his edition the which Sixtus himselfe intended to haue corrected as there most lyingly they affirme when as it is as cleare as the Sunne that their two editions haue in them innumerable substantiall differences of whole lines and sentences The which being so can any man but of ordinary iudgement beleeue in good earnest that Romane Bishops with their Cardinals defining ex Cathedra cannot erre For what can be an errour or heresie ex Cathedra if to define hereticall editions of the Bible commaunding the whole Church vnder paine of greatest curse to receiue them be not errour and heresie ex Cathedra This matter tormenteth the aduersarie greatly and by diuers it is diuersly repulsed Some there were in Clements time who excused Clement with the Romane Church which hath receiued his edition but condemned Sixtus The dead indeed bite not and it most concerned the liuing Romanes that their liuing rule erred not This opinion was most strong in Clement his time when I was in Rome and it was greatly fauoured by the Ignatians Others forsooth consider how wilfully they are wedded to the Popes infallibilitie eyther impudently or most ignorantly denie that Sixtus euer made any such decretall Epistle A manifest vntruth to be confuted by a world of witnesses Others grant the Epistle but say it was neuer published This is so manifolde an vntruth as there were editions of Sixtus Quintus Bible before Clements edition all which had his decretal Epistle before them I my selfe haue seene and read of them in Rome but leauing those who make p Isai 28. spem suam mendacium a lie their hope others as Doctor B. and P. W. c. doe affirme that Sixtus indeede did write and publish such an Epistle but he did it as a priuate q This is their câ—mon refuge that wheÌ„ Popes in their decre tall Epistles or their prouinciall Synodes as Celestine Stephen the sixth Honorius Greg. the second decreâ— any hereticall doctrins they doe it all as priuate persons not as Popes althogh it be most euident that they intend to command all and to teach all to doe according to their decrees which by them are concluded in their Synodes person not as Pope and so he might erre O immortall God haue these men eyes and yet see not or will not see are not Sixtus his wordes most expresse that he defineth he decreeth and that out of the fulnesse of his Apostolicall power and doth he not annexe the sentences of excommunication and Gods heauiest displeasure against all such as should refuse or reiect his edition Iesus Christ vouchsafe to open the eies of the misled that they may see the ambitious and erroneous proceedings of those Bishops and renounce their communion and returne to the rocke of thy sacred word which is so by them in part neglected or rather wholly abandoned But I may not thus leaue Clement and Sixtus for I must needs tell their followers that against their owne knowledge and therefore more inexcusably they haue decreed that to be the very sentence of the holy Ghost which without al doubt they could not but more then probably wittingly thinke to be otherwise I will at this present to discouer the ignominie of their fallible Spirits insist only vpon two or three examples and dare herein challenge as in many like all the Pontificians sworne to the Popes infallibilitie to cleare the heads of their Church from most manifest and wilfull errour herein Their first corruption is in Genesis where r In vulgat editio lussu Clem. 8. Genes 3. they reade ipsa conteret caput tuum she shall bruise thy head putting the feminine article for the masculine appropriating that to the Virgin Mary who most worthily is Å¿ Luc. 1. blessed and to bee blessed amongst all women which the holy Ghost prophetically intended precisely of him who was to cast Satan t Ioh. 12. out of his Kingdome and by whose only name and power both his Mother and we doe daily u Rom. 16. treade Satan vnder our feete They publish St. Hieromes either whole or amended translation for they agree not yet whether but the Vulgar x Rhemist Pref. vpon the Testament they confidently call it and because some few manuscripts and readings had the feminine ipsa shee although some of them had otherwise as the y Theolog. Louani in notat Fransc luc Louanists confesse and a Hieron tradit Hebrai in Genes cap. 3. St Hierome also accounteth the other the better reading and doth also so expound it and diuers also of their owne learned b Canus de locis lib. 2. alij Authours suspect that the letter a which maketh of the masculine a feminine crept in by the negligence of the manuscribers yet these Papall correctors contrary to all the Hebrew originals and Chaldaick Paraphrases contrary to all translations of the Septuaginta contrary to the best learned of the Roman Church will needs reade c Genes 3. ipsa shee for the Virgin not ipse he for Christ thereby giuing vs to thinke that they had rather vnderstand this prophecie that the Virgin Mary rather then Christ should bruise the Serpents head out of which doctrine goodly inferences may bee inferred against them I doe in good earnest aske of these Interpreters wherein Satans power ouer mankinde did consist if they answere in sinne as they needes must then according to their owne reading not a hee but a shee bruised the Serpents head and deliuered mankinde from the guilt of sinne Alas into what errours would these ouer-ruling Popes leade vs All the faith of the ancient Churches in the Hebrew Originals Chaldaick Paraphrases and Greeke
editions of the Septuaginta reading otherwise then these Popes do must be corrupt all the ancient Fathers Greeke and Latine two or three only excepted misexpound and misinterpret rather then e Sixtus and ClemeÌ„t in their editions Sixtus and Clement who haue some 1000. of other irreconciliable â—arres although they agree in this must be thought to haue done amisse And I demaund of the Romanists * Genes 3. why might not the Manuscribers in some of the copies change e into a and thereby make shee of hee as well as some late Romanists either wilfully or through the fault of Manuscribers haue changed in f Li. 4. Epist 38. S. Gregorie exercitus Sacerdotum an armie of Priests into exitus Sacerdotum the destructions or ends of Priests a manifest corruption it is and I hope Saint Boromeus would not with his coadiutours wilfully doe it because it most clearly sheweth that an armie of Priests was to serue and set vp the King of Pride some Bishop a great step indeede to shew that Bishop who now is serued with the whole armie of all the Priests of the Romane Church and who calleth himselfe the only vniuersall Bishop which is the ambitious and Antichristian title of the King of Pride against whom that Father inueigheth to be the very King of Pride prophetically delineated by that ancient Father and Pope Reade the Epistle courteous reader and passe thy iudgement as thou shalt see cause The second place of their corruption is in the g 2. Mach. 12. Machabees where to establish the Chymera of their Purgatorie fire both in their h Biblia Missalia edita Iussa Clement 8. Bibles and Missals they reade pro peccatis mortuorum for sinnes of the dead whereas they should reade thus only pro peccato for sinne and yet this in their owne knowledge is against i Edition Grec Venet. German Complut all the Editions in the Greeke yea and against an ancient Latin Vatican edition set out by Sixtus and also against some other ancient Latine Manuscripts and yet forsooth for Purgatory sake al those readings must be corrupt and Iudas Machabeus with the whole true Church of God with him be made so ignorant and superstitious as to make sinne-offerings for the dead whereas they full well knew that there was no such sacrifice appointed by God neither in the law of Nature nor in the law of Moses not no ceremonies nor rites ordained for the same neither doe the Iewes at this day practise or beleeue any such sinne sacrifice for the dead This their corruption in the wordes of sacred Scripture is by addition but by the patience of the courteous reader I will in this place somewhat fit for the purpose mention one of their corruptions by the figure of Subtraction In their k Breuiar edit Iussu Clement 8. last Editions of their Breuiâ—ries they haue pared out of the Praier of the Feast of St. Peters chaire at Antioch at Antioch I say for the feast of Peters chaire at Rome is a deuise of later Popes deuised by Paul the 4. as l Angelus Rocca Schol. in SacrameÌ„t Greg. prim Rocca affirmeth the word animas Soules least the same word should according to the faith of the ancient Church restraine the Popes omnipotency so called in late Neapolitane Theses to the spirituall bands and chaines of the soule only but that word and doctrine cannot agree with the Spirits of those men who challenge power to command and dispose of Kings and Kingdomes m Bellarm. against a certaine Venet. Doct. Bellarmine busily endeuoureth to defend this change the worke of his owne fingers But n Rocca annot in Sacrament Greg. 1. Rocca will tell him that the most principall and ancientest Manuscript in the Vatican had the word animas Soules and I must tell him that all the best readings haue it so and with iust cause I aske him why they haue not rather substracted the fabulous tale of Siluester consecrating Altar stones and the fabulous Legende of S. Catherine the Martyrs dispuâ—ing with 50. Philosophers and conuerting of the Empresse His brother o Baron in annot in Martyr Baronius turnes and windes himselfe not knowing how to defend the Historie p Brouiar reformata edita Iussu Pij Quint. some of their Breuiaries haue this Title ouer the Legend of Catherine Ex historia Ecclesiastica out of the Ecclesiasticall historie others haue Ex Eusebio lib. 7. cap. 26. out of Eusebius the 7. Booke and 26. Chapter and yet I suppose hee that shall finde this fable in any authenticall historie or in Eusebius himselfe shall bee a greater Historian then Baronius himselfe Fourthly against the infallibility of this their rule thus I argue That which maketh the Pope and all his followers therein heretikes cannot be the rule of Christian faith But the Popes proper and peculiar iudgement doth this Therefore The first Proposition I suppose the second or the assumption thus I proue Proper and peculiar choise and election to define in matter of faith in whomsoeuer it be is forbidden and q Ad Titum 3. 2. Pet. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haeresis heresie and apparent it is that choise and election to define and beleeue is alwaies taken for heresie when it is singular and alone in any one person vnlesse it be grounded vpon some speciall and immediate reuelation now that it is single Obis vera niex nostro arbitrio licet inducere sed nec eligere quod aliquis de arbitrio suo induxerit It is not lawfull for vs in matter of faith to bring in any thing out of our own choise neither to choose any thing which another by his choise shall bring in Tertul. lib. de Praeser and alone in the Pope I suppose it as the very proper and speciall position of the Aduersarie maintained by all Pontificians but impugned by all true Catholikes That the Pope ordinarily hath no new immediate reuelations from God I suppose as truth till any one shall be so impudent as to affirme the contrary The Pope then being an heretike because the rule of his faith to wit priuate choise and election in matters of faith is heresie r Ad Tit. 3. 2. Pet. 2. Heresies are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 electiones choises which taketh place in Popes also What meruaile if the Ignatians giue infallibility of not erring in faith to the Pope when they chalâ—enge the same to euery one of their owne Order as learned Caussabon proueth in his booke to Frontoduc pag 52. citing out of the Apologist for the Ignatians these wordes It night and day may be ioyned together in one and darknesse with light heat with cold health with sicknesse life with death then there may be some hope that heresie can fall into the head of a Iesuit thus he According to this if Clement with the two or three hundred Ignatians assembled in Rome had ioyned in Councell there
verbo sacerdot here 's 4. Euseb li. 4. ca 23. Niceph. lib. 4. cap. 55. not by Gods institution either in the olde or newe Testament annexed to priesthood or Episcopacy and yet as euident it is that now it is generally obserued throughout the pontifician Church to promise chastity but not to keepe it and can any pontifician shewe mee when the custome of adioining of the promise of chast life to priesthood and other holy orders begun no I wis some attributing it to Siricius Pope others to Gregory the first others to Gregory the second others to Gregory the seuenth and what must it be therefore an Apostolicall tradition The Apostles will tell you in one of their Canons where they haue thus decreed e Can. 6. Let not a Bishop or Priest by any meanes vnder pretence of Religion cast off his owne wife but if he shal cast her off let him be excommunicated and if he perseuere let him bee deposed thus they This their tradition they learned not of f Ignati Epist ad Philadâ—lp Ignatius nor g Iâ—â—o Epist 85. Leo the first Pope nor out of the sixth Generall Synode nor the Councell of Gangres nor out of the first Councell of Toledo out of which Gratian h Dist 34. Can. is qui noâ— habet relateth a Canon the seuenteenth in number that he who hath not a wife must or may haue a concubine vnlesse those fathers thought a wife or a Concubine necessary for the laickes only in that hot climate but were perswaded sufficiently of the Continency of their Clergy if so out alasse how is Spaine now become so reretrograde and therefore the permission for concubines in steed of wiues excuseth not them yet by their leaue curteous Reader I cannot but thinke that the like merry custome with that which i Lib. de praesulib simâ—â—iacis Clemangis recordeth is some occasion out of this Canon to wit that the people were so perswaded of their Clergies incontinency that in many parishes they would not otherwise accept of their Priests vnlesse they had their concubines thereby as they thought prouiding for the chastity of their wiues And truly if they would but seriously consider what turpitudes impunities nefarious and abhominable lusts haue repleated the Romane Clergy both religious and secular they would haue little cause to bragge of this their Tradition Apostolicall but this surely is as much Apostolicall as that their other most friuolous and irreligious vse of their hallowed graynes meddals c. the which as they are generally obserued receiued and beleeued throughout the whole Pontifician Church so it is as manifest that they are meere nouelties without any seeming shew of Antiquity at all And yet as nouell as they are to find out the precise beginning of them it would trouble their best Antiquary Let any one of them do it and he shall weare the Lawrell bough for his paines Their vniuersall vse of their round Wafercakes which they vse in their most religious seruice at Masse and for their consecrations will they call them Apostolicall who would not laugh thereat and yet very nouell they are although no expresse beginning of them can be shewed by any aduersary What said I no expresse beginning of them yes the Author of the Roman order as Cassander in his Liâ—urgick reporteth at the beginning bringing in of them into the Church greatly complaineth against them because insteed of great loaues which were offered before by It is very probable that Round wafers and eleuation came into gether but it can not by any Pontifician whatsoeuer be specified when they precisely were brought in although Gâ—mma animae seemeth to bring them in aboue a thousand a hundred yeeres after Christ Gem. an cap. 29. some cite idly a sentence out of Epiphan in Ancorat for this purpose the people now such scraps to vse his words were brought and offered Doubtlesse when Idolatry grew ripest and the eleuation most frequent then came in the round wafers for in all antiquitie there is no other mention made of other bread of the Eucharist then such as good Christian women made at home brought with them to the Churches to be offered and distributed Whereof themselues also tooke part at the holy communion and carried also part away home in cleane linnen cloathes to receiue at conuenient times as Tertulian k Tertul. lib. 2. ad vxorem reporteth whose saying the Papists abuse Such is also their obseruations of Lent as it precisely consisteth of fortie sixe daies of fast and abstinence containing Sundaies and Feries and I challenge any aduersary to shew me a beginning of such a precise Lent of sixe and fortie daies They cannot doe it What must it be therefore in this precise fashion a tradition Apostolicall who would not smile thereat to heare of such a tradition who haue read l Euseb lib. 5. hist cap. 24 Socrat lib. 5. ca 21 Zozamen lib. 7. cap. 19. See Niceph lib. 11. cap. 34. 35. Eusebius Socrates Zozomenus three ancient Historians well acquainted wiâ—h the Lents of the Primitiue Churches who doe so differently distinguish the different obseruation of Lent in diuers Apostolicall Churches of the East and West that whereas Saint Hierome and Saint Ignatius affirme that the fast oâ— Lent or Quadragesme is a tradition Apostolicall they must not be vnderstood of the precise fast of forty daies or sixe and fortie daies abstinence vsed by the Romanes but of some certaine set fast before the holy feast of Easter which was diuersly obserued according to the diuers acceptances of the Catholike and Apostolicall Churches of those times Heare Saint Austen much for this purpose clearly pronouÌ„cing If you m August Epis 8â— ad Cassâ—â— aske my opinion concerning this matter of fasting I finde in the writings of the Euangelists and the Apostles and all the new Testament that we are commaunded to fast but what daies must we fast and what daies we must not fast I finde it not determined by any commaundement of Christ or his Apostles Thus he I haue beene very large courteous Reader in producing many instances to shew that rule of theirs to be vaine vpon which their traditions are built to wit that whatsoeuer the Romane Church generally obscrueth whereof no beginning can be shewed that must needs be a tradition Apostolical infinite like instances might be made yea and most iustly and soundly in all such rites lawes customes and articles of faith which they teach contrary to the true reformed Churches But I haue heere produced so many that I thinke my selfe to haue beene too carefull in prouing that which otherwise of it selfe is most cleare but seeing the life of the Romane religion resteth vpon traditions which they pretend to be Apostolicall ouerthrow them and downe must all that same religion as a learned Priest lately in this house acknowledged to my selfe being vrged thereunto by force of argument and euidence of truth And so to
for Traditions of which Traditions when it is also shewed out of the Fathers that they must also be tried by holy Scriptures will they heerein receiue the Fathers euen as before renounce all and runne to the present voice of their Church which Church is with them the Pope alone or Pope and his Cardinals Againe when all the Fathers that euer commented vpon the 14. of the first to the Corinthians with the authorities of many others bee produced to shew that the publike Church Liturgy ought to be in such a tongue as may be vnderstood by the assembly and for their edification will they heere accept of the Fathers Good God they fleet vp and downe like men in mases to finde some probable reasons for their barbarous seruices Againe when innumerable authorities of ancient Fathers are clearely produced for iustification by onely faith e Ad Gal. 5. which worketh by charity and against their Laterane Transubstantiation will they admit the Fathers Good God their subterfugies are innumerable either they will skippe ouer them and runne onely to the text of Scripture This is my body 〈◊〉 else they will expound all their sayings that 〈◊〉 still remaineth the natures of the creatures are not changed Christs flesh which was crucified is not in the Sacrament Christs flesh is present as in a Mystery as in a Sacrament as in a figure c. with infinite such like most expresse sentences They will I say so figuratiuely expound them all to shew that as they detest any figuratiue exposisition of the words of Scripture in this Sacrament so they themselues delight in nothing more then in figuratiue expounding most plaine sentences of the Fathers discoursing of this mysterie Againe when authorities of all the ancient Fathers that euer had occasion to entreat of the obedience of Subiects towards their naturall Princes and lawfull Soueraignes bee produced to shew that Christians ought to obey them g Ad Rom. 13. euen for conscience sake although they be persecutors of the Christian Religion and that they neuer vnderstood of the Imperiall Papall power ouer Kings and kingdomes which the Romane Bishoppes now assume to themselues will they heere strike saile and doe homage to the Fathers No God wot they flie out of the field and for the most part either they passe ouer the question with silence or else if they bee English and Ignatians or Ignatianed they fall to libelling and with namelesle Pamphlets labour continually to traduce Magistrates Gouernment Maiesty onely striuing by such a nouell Gospell to the Apologies of which they are ashamed to put their names to set vp the maiesty of the Romane Papall monarchy after destroying of the Romane Empire to ruinate such Kingdomes as were according to the predictions of holy Prophets to rise out of the Romane Empire vntill the times of malice bee 〈…〉 I iustly touch them heere for writing of 〈…〉 in defence of this Gospell to which bookes they are ashamed or else afraide to put their names wherein they shew themselues to bee right Parsonians and Ignatians or else deepely ignatianed Those infamous libels of stinking and prophane Pruritanus and the most blasphemous masked Polonian Exetasis against the maiesties glories and gouernments of these Kingdomes and expressely the most disloiall quipping in the Polonian Exetasis of Englands title P. W. The Corrector W. Pater Gib to France Who composed them Ignatians who diuulged them Ignatians and Ignatianed The vnsauory Pruritanus worthy to bee retorted into the Popes bosome but that the Maiesty of Gods Scripture may not bee abused who caused them to bee reprinted againe after that most of them were taken at the Venetian Embassadors Ignatians Who brought new store of them againe ouer into England Ignatians Who were so well pursed as to giue eight shillings apcece yea an angell for such a prophane Pamphlet comprised in a sheet or two of paper The Ignatianed and Brethren of the societie Who composed the late idle Pamphlet of the Puritan and Protestant Sister communing against the Oth of Allegiance A simple and silly Ignatian creature God wot Who was the Authour of the late bragging recapitulation in the title of which the namelesse Composer who as it is reputed resting in S. Iohns Mount should haue put P. W. to the end of the Pamphlet rather then H. I. promiseth a recapitulation together with a declaration but faileth in the latter for he declareth nothing only he recapitulateth a certaine learned booke as it is thought of Leonard Lessius the demonstrating Diuine which booke as yet appeareth not Some say the cause is that the Sorbone Doctours of Paris hearing of it haue written to Rome against the publishing of it to the Popes Holinesse for that say they France is not in a fit temper for such doctrines Others say the French Ignatians haue written vnto their Generall Aquauiua to haue the worke stopped because in this time when their credits are so shaken euery where for like pernicious doctrine it would greatly * That doctrine must not be allowed in France which poore English Recusants must maintaine with all vtter extremity manifest perdition of their soules hurt their cause This is done to saue the Ignatians skinnes whole and yet the poore English Recusants termed both in Italy and France the Popes Asses must beare the brunt of the Popes quarrell though it be to their vtter ruines I rather thinke the booke is kept in out of diffidence of their cause and that the Louanian societie of Ignatians will not permit their Diuine to enter into such an vnsound quarrell leauing it as they say for the English to defend and vndertake Alasse the good English like Asses must vndertake all and vndergoe all yet there was neuer people vpon earth who haue had worse successe with traiterous doctrines and conspiracies then they Againe who was the composer of the late Libel against me the which I neuer read to make my selfe merry therewith But I heartily also reioiced that I was found worthy to suffer contumely and disgracefull slanders for truths sake and for my Countries and Princes sake Some silly Saint-Omeristian boy for his Fathers the Ignatians who as it is reported made themselues oftentimes merie with the same at their recreations after their full meales whom I here leaue to the making of Libels stil if they hold that a fit course to support their desperate cause only giue me leaue Curteous Reader here with two or three particulars to shew how the young Ignatians like Crabs learne of the old like as to write namelesse bookes for their gospell so also to blaspheme maiesty and soueraigntie and to commend and engender disloyall spirits and to discommend and checke the naturall and loyall Some yeere agoe and as much as since Iuly last my selfe with diuers other Priests arriuing at S. Omers we heard there a certaine Ignatian preach vpon that j Matt. 7. text Beware of false Prophets c. In which his Sermon before the
to interprete this flight of the woman to haue been about the time of Constantius or else to signifie some other particular desolation destitution of the Church when shee was persecuted by the Gentiles I doe not much insist vpon it and yet although this generall destitution of the Church should last but for a short time as they desire yet it quite ouerthroweth their ground of the Churches * Almost all Pontificians acknowledge that in Antichrists time the true Church shall bee in conspicuous without any publike â—â—uicâ— so Bellarmine Dried Sâ—aâ—es Valâ—nt Râ—mists clearely vpon the 2. to the Thes 2. continuall and neuer intermitted manifest and vniuersall conspicuity Further without all question if the e Apocal. 13 whole world shall admire after the image of the beast which image of the beast must of necessity be vnderstood of some kind of Monarchicall gouernment Empire or rule the which like an Image shall represent and stand as it were in stead of the Romane Empire it selfe then doubtlesse the number of those which shall refuse to adore the Image of the beast and to acknowledge the Popes temporall and spirituall absolute Monarchy will not be great but small at the very first till God by the spirite of his mouth shall vouchsafe by degrees to destroy the harlot where the image of this beast resideth To confirme what I haue said I will annexe the prophesie of one Hildegard a religious Virgine whom the aduersaries repute a Saint and f Theodoric Niem 2. lâ—b de priuilegijs Imperij cap. de Oâ—b 2. 3. whose bookes in the which this prophesie is Eugenius the third in a Councel at Treuers at which Saint Bernard was present receiued and approued This deuout Virgine hauing prophesied of a defection that should bee from the Romane Empire she foretelleth also of a general diuision that should be in the church and withall how by reason of the wickednesse pride and neglect of Religion which all would see in the Popes Apostolicall as shee calleth them all Kingdomes * This her prophesie is agâ—â—ing to the doctrine of lâ—aâ—ned 〈◊〉 in his booke of the auâ—â—â—â—ibility oâ— the Pope and in the time of Pope Juliâ—s all the Prelates of France at Touâ—es in a Councell there affiâ—med the same as Iohn dâ— Sâ—â—â—s relateth in Lewis the 12. would thereupon choose vnto themselues Archbishops and Gouernours of other names vnder whom they might and would professe Christ and his pure Religion leauing saith she vnto the Pope Rome alone with a few territories adioyning thereunto vnder such Gouernours and Archbishops saith shee Peoples and Kingdomes shall embrace iustice obserue the ancient customes and disciplines as the ancieÌ„ts were accustomed to do Thus she by which prophecie it is euident what this Saint and all those who approued her books thought of necessary subiection to the Bishop and Church of Rome Not vnlike is that which they write of their Prophetisse g Lib. 4. reuelat cap 57. Brigit shee bringeth in the mother of Christ thus speaking to her sonne Rome is a plentifull field to whom Christ answered thou sayest true but cockle hath ouergrowne this field and therefore it must bee clensed with a sharpe iron it must bee purged with fire and plowed with oxen therefore I will deale with it as he who remoueth plants into another place for h The Bishop of Eâ—hesus was threatned by God to haue his Candlesticke â—emooued out of his â—lace foâ— leauing of his first charity Apocal 2 What presumption therefore 〈◊〉 the Roman Popâ—s to thinke theis Candlestick cannoâ—â—â— remoued who haue abandâ—ned all the primitiue chaâ—ity of the Apostles and are whol degene rated into aâ— câ—taâ—iâ—â— of sin bâ—t I wish theÌ„ to â—ead the â—â— of S. Pauls epist to them such a punishment is prouided for that City as if the Iudge would say flea off the whole skinne draw out of the flesh all the bloud cut all the flesh into peeces and breake all the bones that all the marrow may flow away thus there and if the prophesie of the worthy virgine Meethildis be truly related from her the controuersie with Rome is at an end for shee in expresse termes foretelleth that the Church of Rome should wholy apostotate from the faith of Christ and that there should remain in Germany a poore and persecuted Church which should serue and worship God religiously and purely This is cleare likewise that of Iohn Capistran is as cleare that Rome in time would be so purged and the Popes and Cardinals brought so in order that there would bee none found who would make haste to be Pope contrary to the fashion now i Read dist 79 cap si quis and Baron Anno 912. vsed when no one almost entereth canonically but either by fauor canuasing of some Cardinall or procurement of some Prince or by bargaine as Simon would haue bought power to haue giuen the holy Ghost This Iohn Capistrane whom I mentioned was reputed a Saint by them as likewise was Iohn of Calabria as k Possâ—â—ine in a par verbo Câ—â—â—llus Posseuine in his Apparate affirmeth of him of whome Roger Houeden reporteth that hee should affirme that one l Houâ—d in Ric. 1. who should be Antichrist and a Pope was then born in Rome vulgar is the like prophesie of Ioakim Abbot by me mentioned aboue of Antichrist then born in Rome sundry are the like prophesies which them selues also admit amongst themselues to their owne confusion and yet forsooth they would tie all vnder pain of damnation against all Scriptures and all Antiquity to embrace their nouelties and in no case to forsake Rome but against this their paradoxe I may most iustly vse the words of l Tertul. Apolog. cap. 6. Tertullian vnto them vsed by him in like case vbi religio vbi veneratio c. Where is Religion where worship and reuerence due from you to your Elders in habit liuing discipline sense and last of all euen in speech you haue renounced your Ancestors you alwaies prayse Antiquity but day by day you liue newly thus he so these men in all their vanities of Pardons graines round wafers merites of Saints Purgatory fire transubstantiation adoration of Images c. pretend Apostolicall Tradition but being vrged to shew them to be ancient and to carry them vpward towards the Apostles they faint in the midway and when forsooth they faile they will then vow professe pronounce and protest that although they know no mention made of them yet sure they were all vsed before that time euen from the Apostles dayes and here they stumble into that absurdity which they vainely obiect against others to witte of inuisible inaudible and vnlegible Traditions one of their Rules of faith the practise whereof in ancient times they cannot shew and although the pure Church of Christ had beene for many yeares together so inuisible so inconspicuous that there could no known nor set Congregation be defined
being therevnto vrged by manifest truth and reason that it is not enough for them vpon their bare wordes to affirme this or that is a tradition Apostolicall or this or that is a doctrine Apostolicall because it is now generally obserued through out all those Churches which communicate with the Bishop of Rome no though at such times when there was no notorious or famous Church on earth to oppose against her and whereof no expresse beginning can bee shewed vnlesse they can withall for such their Traditions ascending vpwards euen vnto the Apostles times or the dayes of their immediate Successors and Schollers clearly and soundly deduct by graue testimonies of Ancient and Catholike authours that such thinges were euer more or lesse obserued and receiued as from the Apostles themselues throughout the Church of Christ if they will refuse this honorable triall of their Traditions and stand only vpon this idle answere and defence that the Church Romane now generally hath them and there is no beginning of them to bee shewed ergo they are Apostolicall they shall shew themselues to be meere wranglers wilfully wedded to most corrupt errours as I will most clearly demonstrate And herein I dare boldly challenge being most confident of this truth any Pontifician whatsoeuer be he Benedictine Fransciscan or Ignatian to shew me some ancient sufficient authority out of Councels or ancient Fathers that whatsoeuer might be obserued or should bee obserued in the later times of the Romane Church whereof no expresse beginning could be shewed should be therfore accounted Apostolicall because generally obserued in her g Epist 118. ad Ianuar. St. Austen indeede is vrged by the Aduersaries to affirme so much of some vnwritten Traditions in his time generally obserued throughout the whole Church but St. Austen is misvnderstood and his rule commonly cited not without corruption misvnderstood because his rule is of such Traditions whereof although nothing is written in holy Scripture yet they are mentioned in approued Authours and Historians more or lesse from the Apostles daies till his times besides great is the difference of 1200. yeares for so long is the time from St. Austens daies to vs for carrying downe of Traditions from the Apostles and in so many ages many thinges vnapostolicall h See Onuphr Genebrard and Platina supra pag. 3. might creepe into particular Churches and consequently into the whole whereof no certaine beginning might be shewed Againe St. Austens rule is commonly mis-cited For whereas that Father writeth thus in effect in his Epistle to i Epist 118. Ianuarius If the authority of diuine Scripture prescribe in any of these rites and ceremonies what is to bee done I I cite not the expresse words of the Father because editions are so different but all haue thus in effect answere there is no doubt to be made but that wee must doe as we reade the like I say if any of these rites which we obserue and the whole Church throughout the world at this present time obserueth for to dispure that we should doe otherwise were insolent madnesse but the Aduersaries commonly when they cite this place leaue out first what he writeth in the beginning of the sentence touching the authority of Scriptures Againe they leaue out commonly those words which restraine his meaning to his daies And in Saint Austens time it is manifest that the Christian Churches were not so diuided as since his times they haue beene and withall that a little before his time the generall Councels of Nice and Sardica had ordered most things and brought many things to light and yet notwithstanding this rule it is well knowne how Saint S. Aust in the same Epistle pronounceth that Christ instituted very few ceremonies Epist 118. Austen complained against multiplicitie of rites and ceremonies brought into diuers particular Churches in his daies wherewith the Christians were more heauily clogged then the ancient Iewes had beene vnder Moses which if it were euer true then it is now amongst the Pontificians most true who haue from their Popes some 1000 of rites and haue also innuerable lawes binding vnder the censure of their curses and heauiest excommunications and so frequently that a man may iustly suppose that there are few of that profession who are not more or lesse touched It is not credible to what number their Excommunications are growne since their tyranical vse of them See Nauar. Man cap. 27. num 50. by their lesser or greater excommunications his holinesse onely excepted who will be bound to no lawes no not to those which he sweareth inuiolably to keepe â—e being indeed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exlex iniqnus outlaw which Saint k 2. Thes 2. Paul hath prophecied should sit in the Temple of God as I will more fully declare hereafter But I will demonstrate that there are diuers practises and customes obserued throughout their Roman Church vniuersally wherof no beinning can be shewed which themselues wil not dare to affirme to be Apostolicall and so their rule by their owne confessions shall to the ground First is it not an vniuersall though impious practise throughout the Pontifician Church to paint God the Father in the forme of an old man and God the holy Ghost in the forme of a Doue by the same not onely to represent two persons of the most inenarrable and inexpressible Trinitie but also by the same and in the same to adore and worship those two infinite Persons what will they or can they shew me when this custome prâ—cisely began No I wis what must it therefore be a tradition Apostolicall it were impudencie or meere ignorance so to affirme and I thinke there is none of them as yet so shamelesse as to affirme it Nouell I am assured it is vtterly forbidden by the ancient Fathers of the sixt l Sinod 6. Cano. 82. generall Councell reputed an impudent thing by worthy Iohn m Damas Orthodox sid lib. 4. â—ap 17. Sinod Nicen. 2. act 4. 5. 6. 7. Damascene reputed a renowned Saint in their Church and a famous Patrone for the vse of other Images and by their Italian n Polid. lib. de inuentor Polidore Virgil accounted meere folly and which of their own men o Abulens Lira Alij commenting vpon the fourth of Exodus do not more or lesse condemne it and yet now the present Romane Church is so generally infected thereby with the leprosie of superstitious Idolatry that no man whose heart is zealous of Gods honour cannot seeing it but lament therefore Of this kinde also is the prostrate adoring of the Crucifixe it selfe vpon good Friday generally obserued throughout the Romane Church Can their best antiquarie amongst them shew me a beginning hereof no God wot what is it therefore a tradition Apostolicall shame will not suffer them to affirme it To this I adioyne their most Catholike and vaine custome of adorning their Images like as the old Paynims adorned Venus Iuno Ceres their vaine Gods