body was taken vp into heauen the apostle Peter also Act. 3. declareth that the heauens must conteine him vntill the time that all things be restored and this the ancient fathers which the aduersaries will not denie to haue béene good catholikes doe cléerely expresse according to his diuine nature saith i Tractat. 33. in Matth. Origen he is not absent from vs but he is absent according to the dispensation of his body which he tooke Saint k Lib. 10. in Luc. 24. Ambrose saith that we are not to seeke Christ either on the earth or in the earth or after the flesh if we meane to finde him Saint l Tractat. 50. in Ioan. Augustine saith he hath caried his body into heaueÌ„ although he hath not withdrawne his maiesty from the world m Homil. 21. in euangel Gregory the first also doeth plainely affirme that Christ is not heere on earth according to the presence of his flesh the flesh of Christ saith n Lib. 4. contr Eutych Vigilius writing against Eutyches when it was on earth surely was not in heauen and now because it is in heauen certeinly it is not on earth neither did euer any catholike father teach otherwise are the papists then catholikes trow you that contrary to the catholike fathers and catholike faith teach that Christes true bodie is both in heauen and in earth and vpon euery altar at one time and doe you call them catholikes that affime that Christs true body properly may not onely be touched and receiued into mens mouthes but also deuoured of dogges and mise and other beasts that eate consecrated hostes argument 18 All true catholikes firmely beléeue that their sinnes are forgiuen them for Christes sake and that they shall obteine eternall life according to these two articles of the Créed I beleeue the remission of sinnes and life euerlasting for as the apostle saith Heb. 6. God hath promised and sworne that we should haue firme comfort and saint o 1 Iohn 5. Iohn saith these things I write vnto you that beleeue in the name of God that you may know that you haue eternall life and whosoeuer beléeueth not this as p Ibidem he testified maketh God a liar The apostle q Rom. 5. Paule saith that he that is iustified by faith hath peace with God but what peace can we haue vnlesse we beléeue that our sinnes are forgiuen and that assuredly we shall obteine eternall life the sacraments also that are deliuered to euerie Christian are seales of remission of sinnes and of the promise of eternall life for by Baptisme we put on Christ that is we are made members of his body and partakers of his merits and in the Lords supper our Sauiour teacheth vs that the cup is the new Testament in his blood and that Christs body was broken for euery one that is a woorthy receiuer this doctrine is also confirmed by the examples of Abraham and the apostle Paule of Abraham we r Rom. 4. reade that he doubted not of the promise of God and that the same was imputed to him for righteousnesse the apostle Å¿ Rom. 8. saith that he was perswaded that nothing should separate him from the loue of God and this assurance of remission of sinnes and eternall life the catholike fathers teach vs. Si iustus es fide viuis saith t Serm. 4. de mortalit Cyprian si verè in Christum credis cur non cum Christo futurus de domini pollicitatione securus amplecteris u Ibidem againe he saith that we are not to wauer or doubt for that God hath promised vs immortality Saint x Serm. 2â—… de verb. dom Augustine writing vpon these words thy sinnes are forgiuen thee saith it is faith and not pride to acknowledge what we haue receiued y Serm. 2. de annoâ—… Bernard saith that we haue no promise but by Gods fauour and that the spirit of God worketh this in vs that we beleeue remission of sinnes and this doe all true catholikes beléeue how then can the papists be catholikes that will haue men onely to hope for remission of sinnes and eternall life and that not without doubting or what are we to hope of the z Sess 6. doctors of Trent that prouounce them accursed that shall say that a man must certeinly beleeue that his sinnes are forgiuen him finally how shall we beléeue that those are true beléeuers that teach Christians not to beleeue remission of sinnes or eternall life but to doubt of both argument 19 All true catholikes beléeue that the faithfull presently vpon their departure out of this life are happy and enter into ioies that neuer shall haue end as the wicked and vnbeléeuers are presently to enter into euerlasting fire and begin to suffer endlesse paines these shall goe into euerlasting paine and the righteous shall presently possesse the kingdome of heauen prepared for them as may appeare by the sentence of our sauior Matth. 25. the a Rom. 8. apostle doth also plainly testifie that there is no condemnation to those that are in Christ Iesus the spirit of God doth likewise b Apocal. 14. pronounce them blessed that die in the Lord. and the reason is added for that they rest from their labours and this likewise is the faith of the catholicke fathers c Ecclesiast hierarch c. 7. Dionyse saith that the godly when they come to the end of their liues shall rest in Abrahams bosome and signifieth that there shall be no griefe nor sadnesse nor sighing d Quaest 75. Iustine Martyr holdeth that the soules of good men shall presently be caried into paradise both e Lib. 1. aduers haeres c. 2. Irenaeus and f Serm. de mortalit Cyprian likewise make onely two sorts of soules departed whereof the first are in blisse the second in paines and endlesse misery and that is also confirmed by the confession of our aduersaries in the canon of the masse where they pray for those that sleepe in a sleepe of peace but the papists teach that all that haue not satisfied here for temporall punishments must be plonged in the vnspeakable paines of purgatory and so after a time passe to heauen argument 20 All catholicks beléeue that Christ hath reconciled vs to his father and that he hath satisfied for our sinnes fully and perfectly the g Isay 53. prophet saith that we are healed by his stripes ipse volneratus est saith he propter iniquitates nostras attritus est propter scelera nostra disciplina pacis nostrae super eum we may therefore well accounpt them no catholicks that h Bellar. lib. 1. de purgat teach that Christians are to satisfie for the temporall punnishment of their owne sinnes either here or in purgatory the which is no where deliuered by the fathers of the church argument 21 True catholicks neuer made the image of God the father or the holy ghost nor did euer the godly
body to absteine from the cup of the sacred blood but the church of Rome doth expresly forbid all communicants beside the priest to receiue the cuppe and taketh this to be good religion The papists also are well content to be depriued of the cup of the new testament and thinke not the sacrament so mangled to be imperfect argument 34 The true catholike church neuer taught nor thought so basely of the most holy body of our Lord and Sauiour Christ Iesus as that a mouse a hogge or dogge or other creature eating the consecrated host did also eat the Lords body presse it with téeth and swallow it downe into the belly nor did the same imagine that the Lords body might be throwen in the mire and troden vnder féet and throwne into places vncleane and too homely to be named but the synagogue of Rome beléeueth that brute beastes may eat Christes bodie If a dogge or hogge saith b P. 4 q 45. Alexander Hales should eat a consecrated hoste I see no cause but the Lords body should go therewithall into that dogges or hogges belly some haue said as it is in the third part of Thomas Aquinas his summe of diuinity that as soone as the sacrament is taken of a mouse or a dogge straightway the body and blood of Christ cease to be there c. but that is derogatorie to the trueth of this sacrament it is also the common opinion of all papisticall doctors that the body and blood of Christ so long continue in the sacrament as the formes of bread and wine continue vncorrupt and that they goe into all places together vnlesse therefore Robert Parsons or some other doe helpe héere and shew that the true church of Christ did beléeue and teach as before is declared both he and his consorts must néeds confesse that the Romish church is not the true church argument 35 The ancient catholike church had but one sacrifice one altar one priest after the order of Melchisedech the priest after the order of Melchisedech was Christ Iesus he was also that sacrifice the altar was his crosse tu es sacerdos in aeternum saith God by his c Psal 109. Hebr. 5. prophet secundum ordinem Melchisedech he because he remaineth for euer hath an eternall priesthood as the apostle saith Hebr. 7. but the papists erect altars of stone whereupon they say they offer their sacrifices they beléeue also that their priests offer vp sacrifices and that they are according to the order of Melchisedech as if they had neither father nor mother nor certeine genealogy and were holy and impolluted doe they not then declare that they haue erected a new congregation that is diuers from the church of Christ neither is it materiall that the fathers doe call the Lords supper or eucharist a sacrifice for they doe not so call it for other cause but for that it is a memoriall of Christs sacrifice on the crosse Christ saith d Dedemonstrat Euangelic lib. 1. c. 10. Eusebius offred a most excellent sacrifice for vs all and gaue vs a memoriall or sacrament thereof in stead of a sacrifice Chrysostome writing vpon the epistle to the Hebrewes teacheth vs that our sacrifice is but a samplar or memoriall of Christs sacrifice and this Peter Lombard frankly confesseth that which is offered and consecrated by the priest is called a sacrifice and oblation saith e Sentent 4. dist 12. he because it is a memoriall and representation of the true sacrifice and holy oblation made on the altar of the crosse argument 36 The true church of Christ neuer erected more altars then one in one church nor did the same distribute the sacrament in diuers angles in one and the same church aliud altare constitu◠saith f Epist 25. pleb vniuersae Cyprian aut sacerdotium nouum fieri praeter vnum altare vnum sacerdotium non potest likewise saith g Epist ad Philadelph Ignatius quod vnus sit panis pro omnibus confractus vnus calix totius ecclesiae but the papistes haue alters in euery corner of their churches and there diuers priests sing or say diuers masses and offer sacrifices there also they consecrate and diuide the sacrament making a diuision no lesse in their congregations then in their altars chalices and sacrifices argument 37 The true church did neuer agree for trentales of masses nor for aniuersary memorialles nor sell the sacrament of Christes body but the Romish priests take mony for trentales of masses and without hire they will not make aniuersary commemorations they sticke not also to sell Christs body or at least their masses for mony deteriores sunt Iuda saith h Onus ecclesiae c. 23. one speaking of Romish priests alledging the authority of saint Brigit qui pro solis denariis me vendidit illi autem pro omni mercimonio argument 38 Our sauiour Christ and his apostles taught the church that the sacrament of his body and blood was to be receiued and eaten and drunken of which we collect that it was auaileable onely for the quicke that could receiue eat and drinke and not for the dead that could doe none of these things neither did Christs church beléeue that the Lords supper was satisfactory for paines in purgatory or good against lightning and thunder or such calamities but the Romish church doth hold that their eucharistical sacrifice is propitiatory for the dead as well as the quicke that the same is expiatory and doth worke diuers other woondrous effects hoc sacrificium saith i De valore missae parad 12. Guernerus est expiatiuum debitae poenae tam hic quam in futuro exoluendae k ibidem parad 9. he sheweth also that the same worketh miraculous effects against thunder danger of enemies and other calamities and that he that frequenteth the masse shall be directed in all things which new doctrine vnlesse Robert Parsons can prooue that it hath béene taught in the ancient church of Christ will greatly endanger the state of the Romish church argument 39 In the true church of Christ no priest euer tooke to himselfe so great presumption as to become a mediator to God for Christ Iesus for he is a mediator betwixt God and man and méere blasphemy it is for a mortall man to challenge to himselfe to be a mediator betwixt God the father and his sonne but in the Romish church the priest becommeth a mediator and intercessor for Christ for speaking of the body and blood of our Sauior he saith l In canone missae supra quae propitio acsereno vultu respicere digneris accepta habere sicut accepta habere dignatus es munera pueri tui iusti Abel sacrificium patriarchae nostri Abrahae Vpon which saith he vouchsafe to looke with a fauourable and pleasant countenance and to accept them as thou vouchsafest to accept the gifts of Abel and the sacrifice of our patriarch Abraham and afterward iube haec perferri
by consent may depart asunder and enter into monasticall religion and that mariages contracted may be dissolued by putting on a monkes or friers coule and lastly that children may abandon their parents and follow Iebusites and other monkes and firiers where vnder pretence of religion they commit all abomination and serue for bardassaes and Ganimedes to this new race of sodomites that this doctrine is new it appeareth by Bellarmines weake dispute of monkes and in my treatise against the stinking orders of friers and monkes which because Cardinall Bellarmine is not now at laisure to answere I would pray Robert Parsons because he taketh on him to be learned or some other of his scholars to vndertake to refute argument 51 The apostles and ancient fathers did neither vse candle salt nor spittle nor that maner of blowing nor greasing that the papists now vse in baptisme and that a man may see without a candle and shall be proued godwilling hereafter when I come to gripe my aduersary that taketh exception to this point argument 52 The ancient church of Christ was neuer wont to coniure salt water nor to say y In missal Rom. c. benedict diuersae exorizo te creatura salis c. vt efficiaris sal exorcizatum in salutem credentium sis omnibus sumentibus te sanitas animae corporis neither did Christians in times past pray that holy water might serue to cast out diuels to driue away diseases and to clense mens houses from vncleane spirits could Robert Parsons be at leisure and leaue dreaming of Cardinals hats he might doe a great pleasure to shew vs this coniuration of salt and holy water out of some holy mens writings argument 53 It is also a mere nouelty if not foolery that the priest sprincles the altar and the whole assistance with water and z Ibidem saith asperges me domine hyssopo mundabor for the water sprinkle is not made of hyssop nor is the priest so honest a man as Dauid nor can drops of water clense his faults argument 54 It is also in Christian religion a nouelty to consecrate the flesh of paschal lambes and cannot be proued to haue bene long practised in the Romish church but now since the priests of Baal are proued shéepe stealers they to satisfie the owners losses consecrate the flesh of lambs argument 55 The a In ordinar missae blessing also of incense by the intercession of Michael the archangel as the papists vse it in their masse sauoreth not onely of superstition but also of nouelty argument 56 The swinging also of the chalice and host about the priests head and crossing of all sides of both as it is in the missall of Sarum and partly in the Romish missal is both superstitious and new argument 57 The ancient fathers neuer taught that either the body and blood of Christ were really vnder the accidents of bread and wine or that the accidents of bread and wine did subsist without a subiect for that was first decréed in the councell of Constance though idelly talked of before argument 58 Neither did they euer imagine that a dogge or a hogge or a mouse swallowing a consecrate host did also swallow Christ Iesus God and man and his very body as some of the schoolemen teach for that were not onely to cast precious stones before hogges but to blaspheme the most holy name of Iesus and to bring Christian religion into contempt argument 59 They neuer beléeued that Christs true body was inuisible and impalpable for well they remembred Christes words to his disciples Videte palpate but how can this be truely said if as the papists teach he were in the sacrament inuisible and impalble argument 60 In the fathers writings we neuer read where this word species doth signifie lightnesse roundnesse smoothnesse hardnesse swéetnesse relish and all other accidents of the sacramentall signes as the papists beléeue and teach argument 61 The doctrine of Transubstantiation was first established by b C. firmiter de sum trenit fide cath Innocent the third and his consorts about the yéere of our Lord 1212. this mystery therefore of transubstantiation is not so ancient argument 62 The ancient fathers did neuer beléeue that euery masse-priest did worke thrée seuerall miracles as oft as he did consecrate as the authors of the Tridentine catechisme do teach argument 63 Nor did they beléeue that the same humane body was in heauen in earth and euery altar all at one time as our papists that are more corporall than spirituall teach argument 64 In the ancient church those that receiued the sacrament of the Lords body receiued also the cup. neither is the prohibition of the cup more ancient than the wicked councell of Constance argument 65 Then also the priest neuer receiued alone nor did Christians looke on while the priest ate and dranke all for this was contrary to Christes institution and the nature of the sacrament that was instituted for a c 1. Cor. 10. signe of our mutuall coniunction one with another and the contrary custome is refuted by all ancient liturgies but now the priest eateth and drinketh all alone by himselfe and the rest depart fasting or at the least without the sacrament of the cup. argument 66 In ancient time the Lords supper was accounted no sacrifice for quicke and dead but a holy sacrament wherein a memoriall of Christes sacrifice on the crosse is celebrated as S. Augustine teacheth and I haue shewed at large in my treatise De missa against Bellarmine but now as if Christ had not said take eat drinke they offer it for those that can neither take nor eat nor drinke argument 67 The ancient church had no seuerall masses for warre for peace for bridegromes for mariners for hogges for the plague and for all times and occasions as now the d Missal Rom. Paris Sarum Romanists haue argument 68 There were no masses in the primitiue church made in honor of saints of angels of the virgine Mary nay in the old formulary of the church of Rome some seuen hundred or eight hundred yéeres agone there are no masses of this new cut argument 69 The parts of the masse were framed piecemeale long after the age of the learned fathers of the church as I haue prooued in my fift booke De missa against Bellarmine which I recommend to Robert Parsons for a cordiall or a scarlet stomacher to warme himselfe withall requesting him to shape vs an answere argument 70 The sacrament of the Lords supper in olde time was neuer administred in a tongue not vnderstood for that is the late pleasure of the trenchant fathers of Trent argument 71 The ancient fathers neuer praied to our Lady after the new Romish fashion nor said Sancta Maria ora pro nobis nunc in hora mortis nor thought it lawfull to say e Breuiar Rom. offic beatae Mariae Maria mater gratiae mater misericordiae
whatsoeuer a man doeth out of his owne fancy set vp for God that may by good construction well be termed an idole or a false God The assumption is prooued by diuers particulars for first it is plaine that the papists make the sacrament of the Lordes body and blood their Lord and God both in that they call it so and in that they g Rubric can Missae fall downe and worship it secondly they call vpon angels saints and specially vpon the virgine Marie thirdly they put their trust in them fourthly they make vowes vnto them fiftly they confesse their sinnes vnto them finally they bow downe their bodies before them and publikely worship them as is prooued by their common practise the Rubrickes also of their missals and breuiaries and ladies offices together with their blasphemous praiers made to angels saints and other creatures doe shew the same to bée most true but the scriptures doe h Hierem. 17. testifie first that we are to put our trust in God onely secondly that we are to call on him i Psal 50. Ioel. 2. Rom. 10. faithfully thirdly that we are to make our k Isai 19. vowes to him onely fourthly that we are religiously to serue him onely and finally that we are to confesse our sinnes to God onely l Matth. 4. and to giue religious worship to none but to him alone And this the practise of the ancient church most euidently confirmeth which neuer allowed receiued nor vsed to yéeld any such profane worship to angels saints or other creatures as the papists giue vnto them as in the first chapter of this discourse hath at large béene prooued superstitiosi sunt qui multos ac falsos deos colunt saith m Lib. 4. instit c. 28. Lactantius nos religiosi qui vni vero deo supplicamus those are superstitious which worship many and false gods we are religious which call vpon one true God the papists percase will answer that they worship not either false gods or many gods but séeing they giue the worship of God to many and call vpon creatures and make vowes vnto them and build churches and altars in their honour and doe ascribe to them that which is proper to God they cannot by any meanes auoid the charge of plurality of gods for euen the n Macrob. Saâ—…tnal Gentiles can answer that they draw all to one God yet because they attributed diuine power to creatures and inferiour persons therefore no man will deny but that they worshipped many gods therefore o Libr. 3. de cultu sanct c. 9. Bellarmine saith plainly quod votum non conuenit sanctis nisi quatenus sunt dij per participationem that is that vowes are not to be made to saints but as they are gods by participation may it not then be truely said that papists worship strange gods yes certes and if they deny it they are strange felowes argument 2 p Argu. 2. Almighty God doth also forbid his people to make any grauen image or likenesse of anything either in heauen aboue or in the earth below or in the water vnder the earth q Exod. 20. to the intent to bow downe to it and to worship it non facies tibi sculptile neque omnem similitudinem quae est in coelo desuper quae in terra deorsum nec eorum quae sunt in aquis sub terra non adorabis ea neque coles if then it be not lawfull to make sculptile or a grauen image to the end to worship it and if those that doe worship such grauen images be idolaters no question is to be made but that papists are grosse idolaters for they make the images of God in heauen of men that somtime liued on the earth and of some that percase now may be in hell they make also grauen and molten images of angels and other creatures and fall downe and worship them to the crosse they pray and r Breuiar Rom. â— say auge pijs iustitiam reisque dona veniam that is increase righteousnesse in the godly and grant pardon to sinners the schoolemen holde that what worship is due to the originall is due also to the picture or image so saith Alexander Hales part 3. q. 30. art vlt. Thomas Aquinas 3. p. q. 25. art 3. and Caietan in his commentaries vpon him so then by these mens doctrines the Crucifixe is to be worshipped with like worship as we doe worship Christ Iesus and the image of God is to be worshipped with the worship due to God himselfe and this is so plaine idolatry that Å¿ Lib. 2. de imaginib c. 22. Bellarmine is constrained to deny that Latria or diuine worship is due to images properly so albeit he would excuse himselfe yet in effect he maketh himselfe to be an idolater improperly all the ancient schoolemen and synagogue of Rome for this 2. or 3. hundred yeares properly for Hierome condemneth them for idolaters that worshipped the statues or images of Emperors albeit the same may séeme a ciuill ceremony iudices principes seculi saith t In cap. 3 Daniel he qui imperatorum statuas adorant imagines hoc se facere intelligaÌ„t quod tres pueri facere nolentes placuerunt deo how then can they escape his censure that fall downe before the statues and images of saints and there pray before them and offer incense to them argument 3 u Argu. 3. We are also forbidden expresly to make any similitude or likenesse of God and a reason is x Deut. 4. added for that God speaking to his people out of the fire in Mount Horeb yet they saw no likenesse of any thing and this God did least his people being deceiued should make an image of male or female or other thing and so adore and worship it if then it be against the commandement of God to represent him in any shape and to adore any creature whether male or female spirituall or corporall then are papists grosse idolaters that make images of God and worship both male and female saints as appeareth both by the canon of the masse and also by their doctrine and practise nay they doe not onely bow their bodies to them but also set vp lightes and offer vp spirituall sacrifices of praiers vnto them argument 4 In y Argu. 4. most plaine termes also z Leuit. 26. God prohibiteth the making of idols or grauen images and the erecting of monuments or titles or stones for signals to be worshipped non facietis vobis idolum sculptile saith the Lord nec titulos erigetis nec insignem lapidem ponetis in terra vestra vt adoretis eum neither was there any thing intended in this law then that the people of Israel should be restrained from idolatry is it not then plaine that such as make idols and grauen images and erect crosses and stocks and stones to be worshipped are idolaters it cannot well be denied but percase our
pretence of religion haue intangled their folowers in diuers practises of faction and treason I hope all English albeit otherwise fauorers of popery wil better looke how they engage themselues in treason they come from forreine enemies and depend vpon them and though they talke of religion yet their intention is wholy for the pope and Spaniard and their course is irreligious and factious If popish religion founded in the conuenticle of Trent and taught by late popes and their proctors be catholike and ancient then will it be an easie matter to shew it and to answer our obiections where we prooue the contrary if our aduersaries flie triall and will not ioine with vs and directly answere then haue all papists and others reason to flie from such false teachers and heretikes and to abandon all their wicked haeresies there is no agreement betwixt Christ and Belial 2. Cor. 6. betwixt trueth and error light and darknes if they can shew themselues that they are no idolaters they will cleere themselues if not why do they seeke to erect altars of Baal in euery corner and why doe not all Christians auoid to communicate with the priests of Baal in their idolatrous masse 2. Cor. 6. there is no agreement betwixt the temple of God and idoles neither 1. Cor. 10. can any drinke the Lords cuppe that doth participate at the table of diuels or diuelish masse but what should I talke of the Lords cup when these idolatrous priests take the Lords cup from all that follow them If the aduersaries be cleare of lying and falsification then will they answer plainly and directly as I haue answered them if their lies and forgeries be made notorious to the world he is not very wise that will trust such lying and forging companions But what should I need to declare that briefely which at large is prooued in the discourse following reade onely diligently and examine carefully and iudge indifferently and so leauing thee to thy meditations and referring thee to the touch of both our aduersaries accusations and our answers I beseech God to giue thee true vnderstanding of his sauing trueth and that hee will giue thee grace if thou knowest the trueth to perseuere constant vnto the end if thou cariest a preiudicate affection towards popery then to see into the deformities impostures and abuses of popish religion and that in the end it will please him to discouer all fraudes impostures conspiracies trecheries and vilanies of the popish faction and to let thee see the damnation of the great whore and the abominations of Babylon Adieu Thine in all Christian affection MATTH SUTCLIFFE A CHALLENGE concerning the malignant church of Antichrist and false doctrine and lewd practises of Papists Directed to Rob. Parsons Frier Garnet G. Blackwell the Archpriest and all their adhaerents CHAP. I. That the Church of Rome that now is and that embraceth the doctrine of the Pope and conuenticle of Trent is not the true Church of Christ Iesus THe Church of God being a 1. Tim. 3. the house of God and b Ibidem the pillar and ground of trueth and c Galat. 4. the mother of all faithfull people as the Apostle teacheth vs it is no maruell if all congregations that professe Christian religion do also challenge to themselues the name and title of the Church d Inst lib. 4. c. vlt. Singuli quique haereticorum coetus saith Lactantius se potissimum Christianos suam esse catholicam ecclesiam putant euen the couenticles of hereticks doe imagine themselues to be true Christians and entitle their Congregations by the name of the Catholike church and that this is true the papists affoord vs most euident proofe for albeit in many points they know not the voice of Christ Iesus but follow a stranger that without all colour challengeth to himselfe to be Christs vicar yet very confidently and proudly they call themselues Christes true catholicke church and challenge to themselues all those prerogatiues that are due to his most holy spouse neither do they only challenge to themselues the title and name of the Church but also exclude all others from the same and as Leo said speaking to certeine monkes of Palestine ecclesiae nomine aduersus ecclesiam armaminï so we may well say of these blinde zelators of popery that in the name of the Church they fight against the true Church of Christ Iesus That the papists adhering to the pope of Rome and imbracing the doctrine of the conuenticle of Trent are not the true church of Christ Iesus it may be prooued by diuers inuincible reasons argument 1 for first the church of Christ is built onely vpon Christ Iesus as a principall rocke and a foundation most sure and immoouable No man saith the e 1. Cor. 3. Apostle can lay any other foundation beside that which already is laied which is Christ Iesus for he is that f Isai 28. corner stone that is placed in the foundation of Sion he is that g Matth. 16. rocke vpon which the church is built Super hanc petram quam confessus es saith S. h Serm. 13. de verb. Dom. Augustine super hanc petram quam cognouisti dicens Tues Christus filius Dei aedificabo ecclesiam meam id est super meipsum filium Dei viui aedificabo ecclesiam meam he saith the church is built vpon Christ Iesus whom Peter confessed neither doe the fathers meane otherwise where they affirme the church to be built either vpon the confession or faith of Peter or els vpon Peter himselfe for all these doe either indirectly vnderstand Christ whom Peter confessed or Peters faith concerning Christ but the Romish church that now is is built vpon the pope and vpon his Sée and doctrine Est Petri sedes saith i In praefat in lib. de pontif Rom. Bellar. lapis probatus angularis pretiosus in fundamento fundatus he k Lib. 2. de pontif Rom. saith also that the Pope is the foundation of the building of the church and goeth about to prooue it by certeine words of Hierome although that good Father neuer thought of any such matter l Sanders his rocke of the church Sanders doth endeuour to proue that the Popes of Rome are the vnmouable rocke of the church Turrian likewise because Christ said aedificabo ecclesiam meam non aedifico ecclesiam meam concludeth that the popes of future times and not onely Saint Peter were vnderstood by that rocke vpon which the church is built seeing then the church of Rome is built vpon a foundation diuers from the foundation of Christ his church and relieth vpon the pope as much or more then Christ Iesus it cannot be the true church for if the papists say that Christ is the chiefe foundation and the Pope is the next they crosse the scriptures that make Christ the sole foundation and onely attribute the name of foundation to the apostles and prophets in that
they professe their religion will neuer prooue ancient nor catholike not ancient for that diuers doctrines and traditions which they hold are new and vnheard of in the ancient catholike church argument 1 First they teach vs that the holy canonicall scriptures are no perfect canon of our faith for this doctrine is gathered out of the decrée of the councell of Trent that with equall affection embraceth vnwritten traditions and canonicall scriptures e Lib. 4. de verbo Dei c. 12. Bellarmine saith that scriptures are a part of the canon or rule of faith and not a whole rule dico secundò saith he scripturam etsi non sit facta praecipuè vt sit regula fidei esse tamen regulam fidei non totalem sed partialem f De doctrin princip li. 7. c. 1. Stapleton beside scriptures frameth a new rule which he calleth the order of tradition but this doctrine is new and contrary both to scriptures and fathers The g 2. Tim. 3. apostle he teacheth vs that the scriptures are able to make the man of God perfect and furnished for euery good worke he teacheth vs also that they are able to make vs wise to saluation likewise the fathers testifie that the scriptures are a perfect canon sufficiunt sanctae ac diuinitus inspitatae scripturae saith h Lib. contr idola Athanasius ad veritatis indicationem Basil in serm de fid confess saith it is an argument of infidelity and pride either to reiect scriptures or to bring in matter not conteined in scriptures he meaneth in questions of faith cum habeamus omnium exactissimam trutinam gnomonem regulam diuinarum legum assertionem saith i In 2. ad Corinth homil 13. Chrysostome oro vos omnes vt relinquatis quid huic vel illi videatur de his à scripturis haec omnia inquirite Tertullian writing against Hermogenes saith that he adoreth the fulnesse of scriptures And saint k Lib. 2. de doctr Christian c. 9. Augustine teacheth that all things concerning faith and maners are found in scriptures clearely propounded to conclude this point most derogatory it were to Gods diuine wisedome if any man should suppose the scripture to be an imperfect canon or halfe a rule or maimed doctrine as the papistes lately haue begun to teach argument 2 They haue made the bookes of Tobia Iudith Wisedome Ecclesiasticus Machabeies and such fragments of bookes as are in the old Latin interpreter and not in Hebrew equall to the bookes of Moyses and other prophets and to the writings also of the apostles this is the determination of the councell of Trent and the common doctrine now of the Iebusites and papists but new and no way approoued by the ancient church for these bookes were neuer allowed by any prophets or by the church of God before Christs time nor did the ancient fathers allow them Gregory in his morals lib. 19. c. 16. directly affirmeth the bookes of Machabeis not to be canonicall sicut ergo Iudith Tobiae Machabaeorum libros legit quidem ecclesia saith l In Prouerb Solomon Hierome sed eos inter canonicas scripturas non recipit he saith m In praefat in lib. paralip also where controuersie is concerning Apocryphall writings we must haue recourse to the Hebrews neither doth Augustine so make them canonicall as he reputeth them equall to other scriptures as appeareth by his words lib. 18. de ciuit dei c. 36. conrra Gaudent lib. 2. c. 23. nay Sixtus Senensis albeit he make all these bookes canonicall yet doeth he not giue to all equall authoritie let vs therefore sée any ancient writer that alloweth the decrée of the councell of Trent if the papists will not haue all men sée that they haue innouated the very canon of the Christian faith argument 3 They haue also made the old Latin translation authenticall contrary not onely to reason séeing it differeth not onely from the originall bookes but also is contrary to it selfe as may appeare by the editions of Sixtus Quintus and Clement the 8. but also to antiquity which as appeareth by the testimony of Hierome and Augustine alwaies preferred the originall bookes in matter of difference before translations argument 4 Concerning the interpretation of scriptures the conuenticle of Trent n Sess 4. determineth that no man shall interpret them against that sense and meaning which the holy mother church holdeth to whome it belongeth to iudge of the true meaning and interpretation of scriptures end by the church they vnderstand the the pope and church of Rome but this act is altogether new for we do not finde that euer the easterne or African churches were forbidden to interpret scriptures as well as the church of Rome or that the fathers of the church were tied to expound scriptures after the opinions of the bishop of Rome nay we finde that no interpretations are more absurd then theirs or more contrary to the meaning of the holy ghost as for example may appeare in these two points In the law of Moyses we are expresly forbidden to make grauen images to worship them but the church of Rome interpreteth these words so galantly that men may both make grauen images and worship them our sauior Christ saith bibitē ex hoc omnes but the Romanistes turne it contrary and will haue no communicantes to drinke of the Lords cuppe but the priest onely argument 5 In time past o Dist 15. c. sancta Romana Christians were forbidden to read the legends of Quiricus Iulitta and George the 8. books of Clement the acts of Tecla and Paul the booke of the assumption of the virgine Mary and such like The acts also of Siluestre bishop of Rome and writings concerning the inuention of the holy crosse and of the head of Saint Iohn Baptist were doubted of but now these legends for the most part are the grounds of Romish traditions which the church of Rome placeth in equall ranke with holy canonicall scriptures is it not then apparent that the very grounds of Romish traditions are laid vpon fables and of late inuention argument 6 The foundation of the ancient apostolicke faith was laid vpon the scriptures as is euident for that the city and church of God is built vpon the prophets and apostles Christ Iesus being the corner stone p Lib. 3. aduers haeres c. 1. Ieremy saith that the apostles first preached the gospell and afterward by the will of God deliuered the same in scriptures that they might be a foundation and piller of our faith but now Bellar. teachech vs that the pope is the foundation of the church and Stapleton doubteth not to q De doctr princip in praefat say that the pope is the chiefe subiect of ecclesiasticall authority and r Cancanonicis dist 19. Gratian like a shamelesse fellow vnder the name of Saint Augustine doubteth not to recken the popes decretale epistles among the canonicall scriptures argument 7 Stapleton
reproued for their diligence in making proselytes and drawing nouices to like of their sect circuitis mare aridam saith our f Matth. 23. sauiour vt faciatis vnum proselytum cum factus fuerit facitis illum filium gehennae duplo plus qùam vos estis the pharises also stood much vpon externall ceremonies but setretly they deuoured widowes houses Furthermore they are noted for that they loued preheminence in meetings and destred to be called Rabbi affecting a strange kinde of singularity Dicebantur pharisaei saith g Haeres 16. ante Christum Epiphanius eo quod separati essent ab alijs propter spontaneam superfluam religionem apud ipsos receptam h Ibidem finally they are taxed for their vowes of continency for their sléeping on thorns and boords for their superstitious fashions in praying and for their allowing of fatum or destiny In all which points the papists séeme much to resemble this pharisaicall sect for first by their traditions they frustrate the law of God God he forbiddeth vs to make grauen images to worship them but they say the making of images and the worshipping of them is a tradition descended from the apostles and is very profitable Saint Paul he teacheth vs obedience to princes but papists say this holdeth no longer then during the popes pleasure or at the least vntill such times as he shall excomunicate them for then they say it is lawfull to cutte their throtes and so de facto they doe it if they can as appeareth by many precedents Our sauiour Christ in the institution of the Lords supper commanded his desciples to take and eat and deliuering the cuppe said drinke ye all of this yet by their traditions the papists haue frustrated Christ his institution for in lieu of taking and eating they content themselues with gaping and fasting and in the end they put vp the sacrament into a boxe worship it and where Christ said drinke yet all of this their tradition is drinke not all of this nor looke for the cuppe secondly the Iebusites friers and priests trauell land and sea to reconcile men to the pope and to make of good subiects obstinate recusants and proselyts to the sinagogue of Rome and when they haue inuegled simple people they make them as vnnaturall and disloyall traitors as themselues thirdly no sect euer stood more vpon externall ceremonies then the papists whose whole religion standeth in ceremonies fourthly the Iebusits haue deuoured many widowes houses and haue empouerished many orphanes intercepting by singular fraud that which was due vnto them as Arnold in his pleading and the secular priests in their discourses doe particularly charge them fiftly the priests and friers looke for great preheminence and desire to be saluted by the name of fathers begetting children to the pope and bastards to their hostes as the Iesuits catechisme saith sixtly these friers pretend that they are in the state of perfection and condemne other christians as carnall and secular They doe also weare hairecloth somtimes and lash themselues with whips and in the maner of their superfluous religion they are very singular finally both they and the i Th. Aqu. 1. p q. 116. art 2 3. 4. schoolemen doe in some sort allow fatum and subiect all second causes vnto it and is not this trow you pharisaisme argument 3 The scribes were reputed sectaries and hereticks for that they brought in a superfluous and sophisticall exposition of the law k Haeres 15. ante Christum Ephphanius doeth call it supersophisticam expositionem they were likewise condemned for their often washings and purifyings and for that they accounted themselues more holy then others why then should not the popish schoolemen and the frapling friers be likewise accounted scribes sectaries and hereticks séeing neuer any deuised more vaine and sophisticall expositions vpon the word of God nor more contrary to the meaning of the holy ghost then they Further doe not the l See the rubicks of the masse priests often wash themselues at masse and doe not all papists continuallie wash themselues and others with holy water thinking thereby to cleanse themselues from veniall sinnes and to m Missale Ro. in fine driue the diuell from them doe they not also purifie and hallow altars churches vestements and other vtensiles of their prophane priesthood finally who can account themselues more holy then those that will needs be intitled holy fathers and professe themselues to liue in a holy and perfect state of life argument 4 The n Epiphan in haeres 17. ante Christum Hemerobaptistes for their continuall washings and for that they imagined that they were thereby clensed from their sinnes are numbred among Iewish heretikes let it therefore be imagined whether the papists doe not resemble them both in their washings and opinions when they sprinkle themselues continually with holy water and imagine that thereby they are clensed from veniall sinnes yet as o Ibidem Epiphanius saith neither can drops nor riuers nor the whole ocean wash away sinnes argument 5 The p Epiphan haeres 13. ante Christum Dositheans were a sect of heretikes among the Iewes and so reputed for their affect at virginity and abstinence from the vse of mariage although they were maried they were also noted for their voluntary fastings and for that diuersly and voluntarily they afflicted their bodies what then are wée to thinke of papists that allow these voluntary whippings and lashings of their bodies and what may be thought of the Iebusites chambers of meditations papists also allow extraordinary fastings and thinke thereby to satisfie for sinne and to merit heauen some of them also account it great holinesse for maried couples to liue a sunder and to creepe into monasteries and such dennes of superstition and idolatry for which cause they deserue to créepe if not to runne into the catalogue of heretikes for the apostle doeth condemne those which vpon a superstitious conceit q Colos 2. spared not their bodies argument 6 Among the heretikes that first shewed themselues vpon the first plantation of Christian religion Simon Magus and his followers are commonly reputed the ringleaders of him we reade r Act. 8. that he thought it no sinne to buie the gifts of the holy Ghost and thereupon those that buie and sell orders benefices churches and masses and barter for spiritual things and account such chaffaire sailable are accounted Simonians and this simonie as ſ Petitiones R. Vllerston Vllerston who wrote about the time of of the councell of Constance affirmeth is haeresis practica but if men imagine it to be lawfull it is truly an heresie according to rules of speculation the papists in both these points are guiltie for nothing can be more infamous then the church of Rome for buying and selling of palles miters churches and such like chaffaire Venalia nobis saith t Lib. Calam. 3. Mantuan Templa sacerdotes altaria sacra
coronae Ignis thura preces coelum est venale detisque Benedict the 9. sold his popedome for a great summe of mony and al the world knoweth that without simoniacall compacts no man can enter into that seat they sell mens sinnes and for money they offer to sell heauen the priests sell masses as deare as they can albeit such marchandise be now decried and of little woorth for which cause Brigit inueigheth bitterly against them and saith they are woorse then Iudas deteriores sunt Iuda saith u Brigit 132. onus ecclesae 23. Christ in Brigits reuelations qui pro solis denariis me vendidit illi autem pro omni mercimonio so it séemeth that these are the merchants of which mention is made Apocalyps 18. which sell mens soules beside that the canonists dispute that it is lawfull for the pope to buy and sell benefices palles and mitres and Bellarmine with all his skill mainteineth the sale of Iubileies and other indulgences of Simon Magus also x De haeres c. 1. Augustine affirmeth quod docebat detestandam turpitudinem indifferenter vtendi foeminis quod imagines suam Helenes praebebat discipulis suis adorandas that is he taught it was no sinne to vse women without making difference betwixt wife concubine and whoore for that is the signification of the word indifferenter and gaue his owne image the image of his leman Selena to be worshipped of his disciples finally he carried a concubine about with him called Selena let it therefore be iudged with indifferency whether the papists haue not some touch of these hereticall tricks who in Rome and all great cities almost mainteine common bordels and y They put adultery and fornication in the ranke of lesser crimes c. at siclerici de iudicijs account lechery a small sinne whose priests commonly kéepe concubines and finally which worship the images of diuers lecherous priests and their whoores canonised by the pope for saints as Dunstane and Alfgina Bernac and his leman and many others and albeit we are not able to say much for the honesty of Francis and Clare yet it is apparent that the papists worship their images so it appeareth that the first foundation of the worship of images was laied either by Simon Magus or by Carpocrates and Marcellina and other heretikes of Simon Magus also it may be they borrow their exorcisations for they are rather magicall than Christian like as appeareth by them as they are set downe in Hierome Menghus a disciple as it séemeth of Simon Magus argument 7 The Basilidians were reputed heretikes for that they worshipped images and vsed enchantments and superstitious adiurations for that is prooued by the testimony of z Lib. 1. aduers haeres c. 23. Irenaeus how then can the papists wipe away the blot of heresie that not onely priuately worship images but also fill euery corner of their churches full of them and like the statues of Mercury set them vp in high waies they doe also coniure and enchant water saying exorcizo te creatura aquae and salt saying exorcizo te creatura salis as if the creatures were possessed or corrupted by diuels likewise they coniure and enchant candles hearbes and make exorcistes and coniurers a holie order and that order a sacrament of the church argument 8 a Irenâ—y lib. 1. c. 24. Carpocrates vsed to worship images and Marcellina one of his followers adored the images of Iesu and Paule and burnt incense vnto them Colebat saith b De bares c. 7. Augustine imagines Iesu Pauli Homeri Pythagorae adorando incensumque ponendo if then this were heresie in them why should it not be heresie in papists to worship the image of Iesu with diuine worship and to burne incense not onely before the images of Iesu and Paule but also before other petie saints and percase no saints if the image of Christ Iesu and Paule might not be adored how come the images of Christopher and saint Catherine that neuer were in the world of George that was an heretike and Thomas Becket and Campian that were traitors to be adored and honored with light and incense argument 9 The Carpocratians and Basilidians did conceale and hide the mysteries of their religion least holy things should be cast to dogges as may appeare partly by the testimony of Irenaeus aduersus haeres lib. 1. c. 23. and Epiphanius intreating of the 24. and 27. heresie and what doe the papists doe not they reherse the words of the canon so that no man can heare and doe they not keepe the mysteries of their religion secret when they c Nauarri enthirid Alagona teach that it is mortall sinne for lay men to dispute of matters of faith and reade scriptures and the publike liturgy in tongues not vnderstood of the hearers finally haue not diuers of them alledged that the reason why scriptures are not translated into vulgar tongues nor in that tongue read publikly is because holy things are not to be cast to dogs argument 10 The Marcosians did baptise in an vnknowen language and anoint those whom they baptised with chrisme or opobalsamum that is testified by Epiphanius haeres 34. this by Irenaeus aduers haeres lib. 1. c. 18. they did also anoint their dead and giue them extreme vnction Marcus their founder went about to make his followers beleeue that he did transubstantiate wine into blood in the sacrament In that which he calleth the eucharist saith d Haeres 34. Epiphanius they say that the rednesse viz. of the wine is changed straightwaies into blood The followers of Marcus accounted themselues perfect but as e Lib. 1. aduers haeres c. 15. Irenaeus saith perfectus nemo nisi qui maxima mendacia apud eos fructificauerit Finally they alledge a multitude of apocryphall writings forged by themselues as Ireney testifieth of them lib. 1. aduers haeres c. 18. all which points of heresie the papists séeme to haue translated into their religion for first they baptize in a language not vnderstood of the multitude next they vse greasing and anointing in baptisme and confirmation thirdly they grease their disciples when they lie on dying fourthly they beléeue that wine in the Lords cup by certeine words of consecration is transubstantiate into blood fitly their orders of religion doe account themselues to be in state of perfection but the most perfect of them which are emploied by the pope in defence of the popish faction and religion do fructifie plenteously in telling of greatest lies as we shall in his place exemplifie by Bellarmine a cardinall and Robert Parsons in hope and desire a cardinall and a most famous forger of lies his putatiue father father Coobucke they say could not with more art forge a horseshoo than he can forge a lie Finally for proofe of their traditions and doctrine they haue forged diuers decretale epistles and counterfeit canons and haue written diuers lying legends Parsons to trouble
and yet that could not resolue himselfe in this poynt Thirdly Ambrose doubted not but Valentinian was saued albeit he dyed without Baptisme De obitu Theodosâ— Fourthly our aduersaries say that there are three sortes of Baptismes viz. Of water of the holy Ghost and of bloud and Bellarmine confesseth that without Baptisme men may be saued Lib. 1. de baptismo cap. 6. martyâ—dome and the conuersion of the hart to God supplying the defect of Baptisme and it is a common saying that not the want but the contempt of Baptisme doth damne those that depart this life without Baptisme Finally the grouÌ„d of that opinion that condemneth al dying without baptisme is laid vpon these words Nisi quis renatus fuerit ex aqua spiritu sancto Iohn 3. non potest intâ—oire in regnum Dei And yet our Sauiour doth speake these wordes of Baptisme no otherwise then he vttereth these wordes in the sixt of Iohn Vnlesse ye eate the flesh of the Sonne of man and dâ—inke his bloud ye shall haue no life in you If then no interpreter that expoundeth these wordes of the Lordes Supper will thereupon conclude that no man can bee saued vnlesse he receiue the Lordes Supper then doe not the other words inferre necessitie of Baptisme Vnto S. Augustines wordes lib. 3. de anima cap. 9. I answere that hee speaketh of such as die in originall sinne and seeme to contemne Baptisme But diuerse may die without baptisme and yet not contemne it We say also in the administration of Baptisme that none is saued that is not regenerate But it is impious to tie Gods grace vnto Sacraments We doe also speake of the ordinarie externall meanes by which saluation is obtained But we exclude not extraordinarie courses I doe also confesse that infants dying in originall sinne are damned to hell fire But I hope no man will say that all that die before Baptisme albeit they much desired it and beleeued in Christ Iesus dyed in originall sinne But sayth Owlyglasse You say that children by Baptisme are receyued into the Arke of Christes Church psal 1â— But he was simple to conclude thereof that none is receyued into the Arke without Baptisme He sayth also that Lay men and women by the booke are permitted to Baptise but he should remember that it is shame for him to speake vntruth who taketh on him to controll others in that behalfe He concludeth finally Seeing the want of Baptisme doth send Infants to hell that Baptisme is necessarie to saluation But his consequent is weake and of no value For many die for want of knowledge and for want of small matters and not onely of Baptisme And yet God is not necessarily tyed to saue none but such as are baptized Sicke men also die for want of Physicke and yet is not physicke absolutely necessary In this place therfore the detector wandreth out of the way and yet effecteth nothing Sect. 3. That Catholikes vse not after the Popish maner to separate man wife vpon occasion of monastical vowes HIs third accusation is grounded vpoÌ„ these words They holde that by mutuall consent the maried couple may depart asunder and that it shall not be lawfull afterward to company together A matter not onely strange in the catholike church during the Apostles and their successors times for many hundred yeares but also contrary to Christes doctrine For what man can separate them whom God hath conioined but séeking to fasten an vntruth vpon me he committeth a grosse falsification himselfe for hee cutteth off my words in the beginning See the challenge pag. 20. and midst of the sentence â—umbling the rest together very ill fauoredly and marring the grace of my sentence with his lewde handling To helpe out the matter he alleadgeth other wordes of mine out of the 35. page where I say that this proceedeth from the newe forge of popish inuention But as before so in this place he maketh mee speake of one thing in the singular number where I speake of prohibition and dissoluing of marriages for spirituall kinred and dissoluing of marriages contracted and other matters in the plurall And hauing framed my wordes after his owne lewd fashion and curtalled them at his pleasure he chargeth me with a notable vntruth as he calleth it For sayth he there be testimonies and examples in the Primitiue Church of married folkes pag. 15. that with mutuall consent vowed perpetual chastity And to that purpose he alleadgeth Epiphanius Hierom the 2. councel of Arles S. Augustine But first he minceth the matter dare not say any thing directly contrary to that which I haue written For I say that married folks might not be so separated but that they might come together againe And he talketh of separation for a time Now that which I say is most true is proued first by our sauiours words Mat. 19. for as our sauior saith that which God hath ioined let not man separate Therefore marriage being instituted by God is not to be broken by the tradition of man Secondly the words of the Apostle 1. Cor. 7. are direct for me To those that are coÌ„ioyned in matrimony saith he not I command but the Lord that the wife depart not from her husband And if man and wife for a time depart he willeth theÌ„ to come together againe least the diuell tempt them Thirdly the practise of the church proueth that I haue said true Scelus est saith Chrysostome homil 63. in Math. 19. in duo diuidere vnam carneÌ„ sic et muliereÌ„ a suo viro diripere iniquissimum est So likewise saith Theophylact. Siâ—ut impiuÌ„ est suaÌ„ carnem diuidere ita et coniuges diuellere He sayth It is a wicked thing to separate married folks Fourthly reason sheweth that if mariage be a knot indiuisible that maried folks cannot be vpon pleasure sundered that it is a presuÌ„ption intollerable for the Pope to dissolue mariage whose institution is from God Finally it appeareth by Bellarmines dispute de Monachis c. 37. who handling this point with more cunning then this poore swad yet is not able to proue that maried couples were separated for religion in auncient time or that this practise was conformable to Christes or his Apostles doctrine as I haue verified against Bellarmine in my treatise de Monachis As for the exaÌ„ples testimonies alledged by Owliglasse they eyther are from the purpose or make against him Neither Epiphanius nor Hierome saith that maried folks vsed not to be admitted vnto holy orders except they did promise perpetual continency froÌ„ their wiues as Owliglasse with his glassy conscience affirmeth for neyther of them hath one word of promise or vow but the contrary rather Haeres 59. Ad huc viuenteÌ„ et liberos gignentem vnius vxoris viruÌ„ saith Epiphanius non suscipit ecclesia sed eum qui se ab vna continuit He hath not one word of any promise nor doth he deny that priests may returne backe againe to company with their
that is nothing to the cause which by priuat mens errors cannot be eyther charged or preiudiced But if the Pope of Rome to whom the papists flie in all controuersies and extremities commit falsifications then is the cause of poperie quite ruined and ouerthrowne For he is the Sanders Rock Bellar. in praefat in lib. de pontif rocke and Bellar. ibid. lib 2. de pontif Rom. Stapleton doctrinal princip foundation vpon whom the papists build all their religion Againe if the Church of Rome haue practised these falsifications then is no trust to be giuen to her If both the Pope himselfe and the Church of Rome doe deliuer vnto vs lyes and fables then is the pope no vpright iudge but a lying hypocrite and the Church of Rome is not the true Church nor a mistris of truth but a mistresse of errors and lyes Let vs therefore sée whether the pope or Church of Rome may not in this poynt be more iustly charged then we and whether they be cleare of this fault or no. For that is a point farre more materiall then any thing which the aduersary can deuise against vs. Let vs also consider how Bellarmine Baronius and others the Popes agents haue acquited themselues in their narrations and allegations For so it may best appeare how vnaduisedly this detector began his quarell our aduersaries being so notorious offenders in telling vntruthes and committing most grosse and wicked forgeryes and wée so cleare and innocent at the least from all willfulnesse violence and malice if not from error L. qui testameÌ„tum ff ad leg Corneliam de falsis Whosoeuer shall conceâ—e or hide away a testament or take it from a man or shall blot it or adde by interlining or else shall forge or write a false testament or exhibite it or signe it or vse it and fraudulently reherse it is punishable as guiltie of forgery by the lawe Cornelia concerning forgery and falsitie And this is the determination of Paulus the lawyer and allowed by all men of vnderstanding and iudgement in law Qui testamentum amouerit celauerit eripuerit deleuerit interleuerit subiecerit resignauerit saith Paulus the lawyer quiue testamentum falsuÌ„ scripserit signauerit recitauerit c. legis corneliae Poena damnatur Those also are guilty and by this law punishable Ibidem quorum dolo malo id factum est by whose procurement and fraude any of the foresaid points are committed But the pope and Church of Rome many wayes offende against this lawe as is most euidente by many particulers falsification 1 First they do suppresse as much as they can the eternall testament of almightie God conteined in the bookes which we for this cause call the old and new testament For simply do they prohibit all translations of scriptures made by any of our doctors not without streite limitatioÌ„s do they permit chrâ—stiaÌ„s to haue scriptures translated into vulgar tonges by theÌ„selues publikely by no meanes will they haue scriptures red being translated into tonges vnderstood of the multitude And all these thrée points are manifestly proued by the index of prohibited bookes set out by Pius quartus and by the decrée of the councell of Trent speaking of our mens translations librorum veteris testamenti versiones viris tantum pijs doctis Index lib prohib regul 3. saith he iudicio episcopi concedi poterunt And afterwarde versiones noui testamenti c. nemini concedantur Speaking of vulgar translations of scriptures Ibid. regula 4. he saith hac in parte iudicio episcopi aut inquisitoris stetur vt cum consilio parochi vel confessarij bibliorum a catholicis authoribus versorum lectionem in vulgari lingua concedere possint So it appeareth they first absolutely forbidde al vulgar translations made by any of our doctors and Secondly with harde conditions grant licence that to very few to reade their owne vulgar translations of scriptures and Thirdly that they doe forbid all latin translations made by vs of the new testament and with conditions and limitations permit our translations of the old testament to be read and that of very few Concil Trid. Sess 22. c. 9. In publike liturgies of the Church they also signifie that scriptures are not to be read in vulgar tongues And by their practise we gather that they thinke the publike reading of scriptures in vulgar tongues to be nothing for their profit and purpose Who then seeth not that by al meanes the pope and Romish Church endeuore to suppresse Gods testament and shew themselues therein notorious falsaries falsification 2 Secondly they burne the holy scriptures vnder pretence of false translations as may be prooued by diuers witnesses and by their owne practise And I thinke they will not deny but that they haue burned scriptures traÌ„slated by our doctors wil defend it yet to corrupt or teare or spoyle a testament is the part of a falsary as these wordes declare si quis testâ—mentum deleuerit Neither could the lawe speake more playnely against Papistes vnlesse it had sayd si quis testamentum dei combusserit falsification 3 Thirdly they haue depriued the Lords people of the cup which our Sauiour Christ calleth the newe testament in his bloud hic est calix saith he nouum testamentum in sanguine meo Luc. 22. In the conuenticle of Constance they decrée vt sacramentum a laicis sub vna specie tantummodo recipiatur that is Sess 13. that lay men are to receiue the sacrament onely vnder one kinde In the conuenticle of Trent they pronounce them Anathema or accursed that shall say that the faithfull ought to receiue the sacrament vnder both kinds Sess 21. c. 1. 2. or that shal denie that they tooke away the cuppe from the communicants and ministred the communion vnder one kinde onely for iust and reasonable causes Whether then the Lords cup be the new testament or the seale of the new testament it is euident that the Pope and Church of Rome doe shew themselues to be notorious falsaryes the words of the law are cleare si quis testamentum celauerit amouerit c. that is whosoeuer doth concele or keepe a testament out of the way he is to be punished as a falsary the same also is apparant for that they goe about to breake the seale of Gods testament And although man cannot or will not punish this falsity in the Romish Church and in the masse préests yet God will assuredly punish so notorious a falsification of his eternall testament falsification 4 Fourthly the Pope and Romish Church haue added to Gods eternall testament corrupting the same by their traditions and makg ivnnwritten traditions equall to the canonicall scriptures omnes libros tam veteris quam noui testamenti Sess 4 concil Trid. say the Popes slaues assembled at Trent cum vtriusque vnus deus sit author nec non traditiones ipsas tum ad fidem tum ad mores pertinentes tanquam vel oretenus a Christo vel
scripturarum solertissimus indagator authoritatem sequatur inter quas sane illae sunt quas apostolica sedes habere ab ea alij meruerunt accipere epistolas Where these last wordes ab ea alij are foisted in and thereupon in the rubrike they affirme that the Popes decretale epistles are to be reckened among canonicall scriptures and that they go about to prooue most falsely by the testimony of S. Augustine that doth not so much as speake one word of the popes decretale epistles falsification 28 The Fathers assembled in Trullo say that Iames and Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in the holy ministration of the Lords supper taught that the cuppe was filled with wine and water But the papists make them say that Iames and Basil did deliuer vnto vs missae celebrationem that is the first forme of celebrating masse as they expound it falsification 29 C. species de consecrat dist 1. there is a place alleadged out of Gregory homil paschali but falsely falsification 30 Likewise C. vtrum de consecrat dist 2. is pretended to be taken out of Saint Augustine yet the wordes are not found in Saint Augustine as they are there set downe falsification 31 C. in Christo de consecrat dist 2. is otherwise set downe then in Hilary from whence the place is said to be taken In the same chapter these wordes corpus Christi quod sumitur de altari and these which followe are also foisted into Hilary falsification 32 Into the wordes of consecration of the cuppe in the very canon they haue thrust in these wordes aeterni mysterium fidei falsification 33 Vnder the names of Fathers they haue set vs out a number of treatises vnworthy of the Fathers learning or pietie Vnder the name of Clement they haue published diuers constitutions by him affirmed to be apostolicall Of like stampe also are Clements fabulous recognitions yet Gelasius doth place those constitutions among apocryphall writings Tertullians and Origens tractates are often alleadged by papists yet doth Gelasius note them as bookes corrupted Vnder the title of Martialis Africanus Amphilochius Prochorus and such like auncient writers they alleadge most vaine and idle Pamphlets neither sauouring of the pietie of those fathers nor bearing the state of the times wherein those Fathers liued Vnder the name of Cyprian are these treatises published De montibus Sion Sinah de reuelatione capitis beati Ioannis de singularitate clericorū de cardinalibus operibus Christi de laude Martyrij de disciplina bono pudicitiae epistola ad Nouatianum sermones aliquot orationes duae which by diuers arguments appeare not to belong to Cyprian In the booke of the Reuelation of S. Iohns head there is mention made of king Pipin that liued diuers hundreth yeares after Cyprian and in this our opinion not onely Erasmus but diuers other authenticall writers concurre with vs. Vnder the name of Hierome there are also extant diuers counterfeit treatises as first a sermon de assumptione B. Mariae virginis 2. a treatise de septem gradibus ecclesiae wherein the author reckeneth bishops for a distinct order from priests and leaueth out exorcistes 3. a treatise intituled laus virginitatis 4. de attributis dei ex scripturis 5. certaine sermons vpon principall feasts 6. de vinculis beati Petri. 7. de diuersis generibus leprarum 8. regula monachorum à Lupo quodam tempore Martini quinti collecta 9. ad Tyrasium de morte filiae 10. ad oceanum de ferendis opprobrijs 11. de vita clericorum 12. epistola Damasi ad Hieronymum Hieronymi ad Damasum 13. Catalogus ad Desiderium 14. de virtute Psalmorum 15. de oblationibus altaris ad Damasum 16. regula monacharum 17. de natiuitate Mariae and other treatises Vnder the name of S. Augustine we haue certaine sermons de tempore de sanctis ad fratres in eremo which both stile matter and other circumstances shewe not to be his There are also meditations and soliloquies ascribed to him but most vnworthy to beare his name In the meditations hee establisheth the worship of angels which in his booke of heresies he reputeth to be an heresie that booke I haue séene vnder the name of Anselmus yet vnworthy the learning of Anselmus in the soliloquies we reade the fable of Longinus Beside that both these bookes in stile and grace sauour nothing lesse then of Augustines spirit In the Manual that goeth vnder Augustines name beside much foolery there is plaine heresie In the 16. chapter he sheweth that it is in mans power to merit the kingdome of heauen which is Pelagianisme and a saying of S. Augustine in diuers places refuted Beside that the termes sauour of a scholasticall veine The bookes called scalae paradisi de duodecim abusionum generibus de contritione cordis de cognitione verae vitae de speculo de vita christiana de assumptione beatae Mariae de contemptu mundi de vanitate seculi de obedientia humilitate de bono disciplinae de visitatione infirmorum de consolatione mortuorum de quarta feria de tempore barbarico de cataclysmo de sobrietate virginitate speculum peccatoris de vtilitate poenitentiae de quatuor virtutibus charitatis and diuers other set out vnder his name are manifestly to be prooued not to be his and that not onely by the testimony of learned men but also by the stile circumstances of the time the monastical and grosse veine of the authors and diuers other notes Vnder the name of Basil and Chrysostome they haue set out not onely commentaries and masses but also epistles and sermons whereof some are no where to bee found in Greeke the rest sauour rather of a frier like veine then of those two fathers spirit And the like they haue done vnder the names of the rest of the fathers But as it is forgerie to father bastards vpon wrong fathers so it is forgery and great wrong to set out such base stuffe vnder the name of fathers And this may be gathered out of the lawe qui falsam ff ad l. cornel de falsis l. cum suppositi Cod. etiam ad l. cornel de falsis Likewise if it be falshood to giue vs base mettall for golde and to pare true coyne as appeareth by the lawe quicunque nummos ff ad leg Cornel. de falsis then is it likewise falshood to giue vs base stuffe for the writings of the fathers Herein they doe also commit another point of falshood for hauing themselues abused the names of fathers they by all meanes endeuour to suppresse the originall writings of the Gréeke fathers Posseuin in his rapsody which he entituleth bibliothecam selectam albeit it is rather bibliotheca scelesta perswadeth all that haue gréeke copies to kéepe them from the sight of students in diuinity Bellarmine also and Baronius and diuers others confesse sometimes both bookes and decretal epistles set out vnder the names of
saith Moyses or the sonne of thy mother or thy sonne or thy daughter or thy wife that lieth in thy bosome or thy friend whom thou louest as thy soule would perswade thee saying let vs go and serue other gods which thou knowest not nor thy fathers thou shalt not yeeld vnto him nor heare him nor shall thy eye spare him nor shalt thou pity him or conceale him but shall cause him to be slaine for it is not sufficient for a Christian man to know and follow the trueth but he must also auoid false doctrine and the seruice of Baal Christes sheepe as Iohn 10. he saith they follow the true sheperd and a stranger they will not follow neither may we regard their faire pretences of reconciling men to the catholicke Romish church as they call it for euen wolfes though rauenous yet now and then come vnto vs in shéepes clothing but our sauiour Christ giueth vs a caueat to beware of them Beware saith Matth. 7. he of false prophets which shall come vnto you in sheeps clothing but inwardly they are rauening wolues these will smoothly tell you that they come to saue your soules and pretend to come from Christes vicar but they are the ministers of antichrist and the idolatrous priests of Baal and come to destroy your soules by their fruits you shal know them their study is sedition alteration of state their religion heresie and superstition their life full of filthinesse and abomination neither doe we read of any that haue harkened vnto the Iesuites of late yéeres but they haue béene vtterly ruined by them examples hereof we haue diuers and the truth which I affirme appeareth by the Scottish Catechism de Iesuitis Queene ruined by the wicked counsell of Sammier that came disguised vnto her all in yelow satin by the duke of Guise and the leaguers of France brought to destruction by Claude Matthiew by king Phillip the 2. of Spaine intricated by the most wicked counsels of Parsons by the king of Poland that standeth in danger to loose his kingdome of Suethland by the death and ouerthrow of Sebastian king of Portugall in Barbary by the prince of Transiluania that is now by their means dispossessed of Transiluania Ferdinande of Croatia who together with his armie was ouerthrowen by a few Turks listening to these presumptuous fellowes consultations by the emperor that is weakened by their seditious practises losing the aid of diuers princes of religion by the importunity of these trouble-states as for inferior lords and gentlemen that haue béene drawen into practises by Iesuites and so haue ouerthrowen themselues and their houses the number of them is infinit observation 2 Secondly if masse priests be idolaters then no man that is zealous for the honour of God and his true religion may endure them for the law of God that so rigorously pursueth a false prophet doeth therefore adiudge him worthy of death because he went about to draw men from the true worship of God quia voluit abstrahere te saith Deut. 13. Moyses speaking to the people à domino deo tuo and because he sought to perswade men to serue idoles and false gods saying eamus sequamur deos alienos let vs goe and follow other gods the 2. Cor. 6. apostle doeth teach vs that there is no consent betwixt the church of God and idoles qui-consensus saith he templo dei cum idolis if it be the church of God then it admitteth no idoles if idoles be erected in any place then that is not the church of God 1. Cor. 10. he saith also that Christians cannot both drinke the Lords cup and the cup of diuels and by the cup of diuels he vnderstandeth the cup consecrated in honour of idoles The prophet Dauid therefore speaking of idolaters professeth like a good king that Psal 16. he would not offer their offrings of blood nor make mention of their names within his lips 2. King 18. Hezekias ouerthrow the high places brake downe the images out downe the groues and remooued away all monuments of idolatry Iosias did likewise and executed to death such as had burned incense to Baal 1. King 18. Helias enflamed with zeale would not suffer one of Baals prophets to escape contrariwise God doth shew himselfe highly displeased with such as winke at idolaters the spirit of God speaking to the bishop of Pergamus Apoc. 2. habeo saith he aduersus te pauca quia habes illic tenentes doctrinam Balaam qui docebat Balac mittere scandalum coram filijs Israel edere fornicari likewise he reprooueth the bishop of Thyatira sharpely for permitting idolaters and false seducing teachers I haue against thee Apoc. 2. saith he some few things because thou doest permit the woman Iezabel to teach and to seduce my seruants to commit fornication and to eat of things sacrificed to idoles finally no man can call himselfe a Christian that can be content to sée either Gods commandement openly broken in worshipping of idoles or else secretly frustrated by secret practises and subtile euasions of Baals priests and as idolaters shall be punished in the lake that burneth with fire and brimstone so shall they not escape grieuous punishments that either mainteine them or winke at them let no man therefore blame her Maiestie and the State that cannot endure these idolatrous slaues of antichrist and wicked masse priests of Baals order observation 3 If the papists be heretikes then are not either the popes priests to be suffred to broch their hereticall doctrine in secret corners nor their adherents openly to maintaine their peruerse opinions the emperors Gratian Valentinian Theodosius L. omnes Cod. de haeret put all heretikes to silence omnes vetitae legibus diuinis imperialibus constitutionibus say they perpetuò quiescant Valentinian and Martian L. quicunque ibidem decréed that false teachers should be put to death Vltimo supplicio afficiantur say they qui illicita docere tentauerint Constantine did gréeuously punish such as kept or concealed any books of heretikes as is testified by Sozomen lib. 1. hist cap. 20. Saint Augustine doeth greatly commend the emperors lawes made against the Donatistes and Hierom writing vpon the fift to the Galathians séemeth much to mislike the remissenesse of diuers in their procéedings against the heretike Arius as for priuate men they are to follow the apostles counsell 2. Tim. 4. and to auoid these heretikes saint Epist 2. Iohn would not haue Christians so much as once to bid them God spéed nolite iugum ducere saith the apostle 2. Corinth 6. cum infidelibus be not yoked with infidels for what coniunction is there betwixt iustice and iniquitie it is a hard matter to touch pitch and not to be defiled and hereticall bookes and companions seduce simple soules that are not able to iudge finally if reason persuade not blinde papists yet the iudgements of God denounced against idolaters may persuade euery man that is studious of his saluation to beware of their entisements and