and last resolution for matters of faith argument 15 The Church of Christ neuer burned the scriptures no albeit there were errors in the Gréeke translation of Theodosion and Symachus and the seuentie interpreters and in all the Latin translations the vulgar and olde edition not excepted z yet did the true church neuer burne the scriptures for that was practised by Dioclesian and other persecuters of the church and by heathen men rather than by any that carried the name of Christians but the church of Rome hath caused Gods holy word to be burnt vnder pretence of false translations which notwithstanding she was neuer able to prooue to be false she doth therefore plainly declare her selfe to be the synagogue of Satan and not of Christ argument 16 The true Church did neuer prohibit the scriptures to be publikely read in such tongues as the people of God were able to vnderstand nor did she euer condemne them and burne them for hereticks that read them in vulgar tongues for our sauior commanded his apostles to teach all nations and no question but it was lawfull to teach them as well by writing as by word In Psal 86. S. Hierome saith that scriptures do not only belong to priests but also to the people Non scripserunt saith he speaking of the holy apostles paucis sed vniuerso populo and our sauiour where he commanded his auditours to search the scriptures meant that it should be lawfull for all to read them finally what is more vnreasonable séeing the scriptures conteine Gods holy lawes and his eternall testament than that the lawes of God should not be red in a knowen tongue and that it should not be lawfull for children to vnderstand their heauenly fathers testament and last will but the Romish congregation prohibiteth the scriptures to be publikely read in vulgar tongues and i Index libr. prohib à Pio 9. prohibiteth all translations but such as themselues set forth which are most wicked peruerse The bloody inquisitors haue also burned diuers poore people for reading scriptures in English as appeareth by the Registers of Lincolne and London in king Henry the eighth his daies Finally Nauarrus a braue Romish doctor teacheth that it is mortall sinne for a lay man to dispute of religion Laicus disputans de fide saith k In primum praecept c. 11. Nauarrus peccat mortaliter argument 17 Our sauior Christ l Iohn 4. teacheth vs that all true worshippers do worship God in spirit and trueth Venit hora nunc est saith our sauior quando veri adoratores adorabant patrem in spiritu veritate And God by his prophet m Isay 29. Matth. 15. Isay doth condemne his people that honored him with their lips their hearts being farre from him The apostle also Coloss 2. would not haue Christians condemned in respect of meat drinke and holy daies and reprooueth those that make decrées concerning touching and tasting and such like ceremonies he doth also vtterly n 1. Cor. 14. condemne praiers in a strange language and not vnderstood of those that vse them but the worship of God which the papists vse and most commend doth wholly consist in externall ceremonies as knocking lifting vp of the Sacrament censing lights and such like they also rather honor God with their lips then their hearts not vnderstanding what they say thinking that to gaze on the masse is to serue God finally they haue many decrées concerning meats drinks saints daies and also concerning touching and tasting and such like is it not then apparent that they are no true worshippers argument 18 The Church of o Exod. 20. Christ doth worship but one God according to this commandement Thou shalt haue no other gods but me and according to the words of p Matth. 4. Christ Thou shalt worship the Lord thy God and him only shalt thou serue but the papists worship the images of God as God himselfe and giue as much honor to the image as to the originall Cum Christus saith q P. 3. q. 25. art 3. Thomas Aquinas adoretur adoratione latriae consequens est quod eius imago sit adoratione latriae adoranda Séeing as Christ is honored with diuine worship saith he it followeth that his image is also to be worshipped with diuine worship and friers in their sermons speaking to the crucifix are wont to say to it Thou hast redeemed vs thou hast reconciled vs to thy father which r Bellar. de cult imag lib. 2. c. 23. Bellarmine himselfe can not deny he confesseth also that images may be worshipped with that honor that is due to the originall Admitti potest imagines posse col◠improprie vel per accidens eodem genere cultus quo exemplum ipsum colitur they also worship the Sacrament with diuine worship and fall downe before it but neither are images gods nor is the Sacrament God Finally they confesse that the worship of seruice or doulia is due to saints and this they wil not deny how then can they shew that they worship and serue one true God argument 19 The catholike church only saith ſ Instit 4. c. vlt. Lactantius doth reteine the true worship of God neither can any society be termed Gods church which reteineth not Gods true worship but the papists doe not reteine Gods true worship for first they worship God according to the doctrines and commandements of men which our Sauiour t Matth. 15. Christ condemneth secondly they giue diuine honor to creatures as we shewed in our last argument thirdly their worship consisteth principally in the sacrifice of the masse which is nothing els but a masse of many superstitions impieties and blasphemies as I haue shewed particularly and largely in my treatise of the masse against Bellarmine argument 20 The true church of Christ beléeueth that Iesus Christ is perfect God and perfect man and that Christ Iesus is ascended vp into heauen and sitteth at the right hand of his father for these two points are articles of our faith the first being in termes conteined in the créed of Athanasius the second being expressed in the apostles créed but the papists attributing to Christ in the sacrament such a body as is neither visible nor palpable and can neither sée nor féele nor helpe himselfe nor others being oftentimes deuoured by mise and other brute beasts cannot shew how these qualities can be in a perfect man neither can they shew that a perfect man is both in heauen and in earth and in many places at once or that the flesh of Christ can be properly in heauen and earth and not onely beléeued but also apprehended with mens hands and téeth u Cōtr. Eutyth lib. 4. c. 4. Vigilius saith that the flesh that is in heauen is not in earth Fulgentius writing to Thrasimundus saith that the bodie of Christ hath the properties of a true body x De resur carn Tertullian teacheth vs that the body of Christ
to canonicall scripture Opinio ista saith he non est haeretica quia non est contra canonicam scripturam finally the councell of n Aen. Sylu. de gist concil Basil lib. 1. Basil doth determine him to be an heretike thatdoth reiect the catholike faith deduced out of canonicall scriptures and proued by fathers argument 56 They holde also that our sauiour Christ did passe out of his mothers wombe as the raies of the sunne do pierce thorow the substance of the glasse quomodo solis radij concretam vitri substantiam penetrant for these are the words of the Romane o Part. 1. in exposit 3. art fid catechisme but this sheweth that they giue no true flesh to our Sauior and that they ouerthrow the article of Christes natiuitie and a principall mystery of Christian religion argument 51 Peter p Lib. 1. sent dist 14. Lombard teacheth that there is a two fold proceeding of the holy Ghost the one temporal the other eternal but this point his own scholers do mislike as erronious non debet concedi saith Occham writing vpon this place quod spiritus sancti sit duplex processio ne duae spiritus sancti processiones videantur vt sunt duae filij generationes vna aeterna ex patre altera temporalis ex filio they also dislike his doctrine sentent lib. 1. dist 18. § 4. where he doth teach that the Holy Ghost is as properly said to be a gift as to proceed his words are aequè donum esse ac procedere argument 52 q Lib. 3. p. 290. Andradius saith that philosophers by naturall knowledge and by the works of the creation did after a sort know Christ crucified which I hope Robert Parsons will not denie to be erroneous argument 53 The conuenticle of r Sess 6. c. 9. Trent teacheth vs alwaies in this life to doubt of Gods fauour towards vs and of our owne saluation which is nothing els but a plaine demonstratiō that the same teacheth not true faith but rather a superstitious distrust and oppugneth these two articles of our Créed I beleeue remission of sinnes and aeternall life argument 54 Finally all those points of doctrine which before I haue declared to be neither ancient nor catholike and which do plainly declare that the papists are not the true church are also apparently erroneous which in part hath béene proued and shall further be declared at all times if either Robert Parsons or any man of note among the papists leauing off his vaine bangling about quotations dare vndertake particularly to answer my challenge or will aduenture hand to hand to encounter me CHAP. V. That all papists if they mainteine the doctrine of the pope and Romish church are plaine idolaters HOw odious and hainous a sinne idolatrie is the scriptures doe in many places declare Almighty God hauing published his law against idolatrie addeth a very seuere threatning against those that should transgresse it I am the Lord thy God saith a Exod. 20. he strong and jelous and visit the sinnes of the fathers vpon the children vnto the third and fourth generation of those that hate mee and when the children of Israel departed from their God to worship a molten image Suffer me saith b Exod. 32. he to Moyses that my wrath may waxe hot against them and that I may consume them Idolatry in scriptures is called spirituall fornication but nothing can more displease a man than that his spouse shall forsake him and breaking the couenant of marriage run after strangers In this case therefore c Deuter. 13. God forbiddeth a brother to spare his brother or a father his sonne or a husband his wife if any of them arise and say come and let vs serue other gods Sit primum manus tua super eum saith Moyses neither are idolaters onely punished in this life but also in the life to come Without saith d Apocal. 22. Iohn shall be dogges coniurers vncleane persons murderers and such as serue idoles and in the 21. chapter of the Reuelation he saith that idolaters shall haue their part in the lake that burneth with fire and brimstone If then popish religion do plainly mainteine most grosse idolatry as not onely by their practise is prooued but also by diuers godly mens writings verified not onely the magistrates are diligently and seriously to represse the priests of Baal and the mainteiners of idolatry but also all Christians are carefully to take héed of their damnable doctrine if not let them assure themselues that they shall neither auoid Gods iudgements in this life nor the lake of fire and brimstone prepared for idolaters in the life to come And lest any papist should complaine that I doe greatly wrong the Romanists and their religion charging them with idolatry I do now God willing purpose to make my charge good in this chapter What papists are not I declared in the thrée first chapters and I hope I haue made it plaine that they are neither true Christians nor catholikes it followed that I should shew what they are and that in part is performed for I haue declared them to be heretikes it resteth therefore now for a fuller description of their nature that I declare them to be idolaters in the last part we shall God willing examine the loialtie of Rob. Parsons and all the popes agents and adherents That the papists therefore are idolaters it shall be prooued by arguments first drawen out of scriptures secondly out of fathers thirdly out of the confession of some learned papists and lastly out of their owne common doctrine and practise argument 1 e That papists are idolaters arg 1. The first law of the decalogue doeth expresly forbid the hauing of other Gods non habebis deos alienos saith God coram me that is thou shalt haue no strange Gods before me or els thou shalt haue no other Gods but me out of these words I frame this argument whosoeuer doeth worship or serue any other God beside the Lord God that created heauen and earth is an idolater but the papists doe worship and serue other Gods beside the God of heauen and earth ergo the proposition is prooued first by the intention of the law that séemeth principally to be made against idolatry and not onely against worship of idols subiect to our sences but also against idoles which men frame to themselues in their owne imaginations and fancies secondly by the textes of Scriptures that account them idolaters not onely that worship idoles of colour or mettall or other matter but also that honor with religious honor such things as themselues fancie to haue diuine power so couetousnesse is called worshipping of idoles Eph. 5. and those are idolaters that serue f Matth. 6. Mammon or call a wedge of gold their god or that put trust or confidence in any creature visible or inuisible or that serue or worship any thing for God but onely the euerliuing and true God finally
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
body and this is my blood gaue a sacrament of his bodie and blood and not that body that sat at the table nor the blood that was in the veines of his body l Lib. 4. contr Marcion Tertullian saith that Christ made the bread which was deliuered to his disciples his body by saying this is my body that is the figure of my body and likewise saint m Contra Adimantum c. 12. Augustine affirmeth that Christ doubted not to say this is my body when he gaue a signe of his bodie and that this is the catholike faith concerning this sacrament I haue at large declared in a treatise of the reall presence of late published against Bellarmine which Robert Parsons may doe well to take notice of argument 50 They anathematise all those that shall affirme that the substance of bread and wine remaineth in the sacrament after consecration n Concil Trid. sess 13. and that shall dare to deny transubstantiation which curse lighteth not on vs onely but vpon the apostle saint Paule who after the words of consecration speaking of the sacrament saieth let a man examine himselfe and so eat of this bread and drinke of this cup. it falleth also vpon all true catholikes that according to our Sauiours wordes shall call the cup being consecrate genimen vitis o Aduers Iudaeos Tertullian saith that Christ called bread his body Saint Hierome in a certeine epistle to Hedibia saith that the bread which the Lord brake and gaue to his disciples is the Lords body this is also saint Augustines iudgement c. qui manducant de consectat dist 2. and Theodorets in his first dialogue and diuers others that affirme that the pronoune Hoc in these words hoc est corpus meum doth demonstrate the bread finally vnlesse the papists grant that the bread remaineth in the sacrament after consecration they must néedes grant that Christ hath a body impalpable inuisible and that may be in all altars at once and yet filleth no place and such a body as neuer man had before nor euer shall haue héereafter argument 51 p Sess 13. concil Trid. c. 5. They anathematise those that shall affirme that the principal fruite of the eucharist is remission of sinnes which falleth vpon all catholikes that shall beléeue these words of q Matth. 26. Christ this is my blood of the new testament which is shed for many for remission of sinnes argument 52 They do also bitterly curse all such as shall say that Christs body in the sacrament is not to be worshipped r Concil Trid. sess 13. c. 6. with diuine honour or that shall condemne the feast of corpus Christi or the popish fashion in carying about the sacrament and yet neuer true catholike did so worship or cary about the sacrament as papists doe our Sauiour said take eat and not fall downe and worship or cary about this sacrament or put it in a pixe the disciples they did also as our Sauiour Christ commanded and the ancient church as appeareth by all the ancient liturgies did communicate and not worship the sacrament as their Lord and God according to the stile of the Romanists argument 53 ſ Ibid. c. 8. They doe anathematize all them that hold that Christ is receiued in the sacrament spiritually and not otherwise which toucheth saint Augustine and all catholikes he t Tract 25. in Ioan. saith vt quid paras dentem the rest say that Christs flesh is meat of the soule and not of the body cibus mentis non ventris argument 54 They do also u Sess 22. anathematise such as deny the body blood of Christ to be really and properly offered vp in the masse for an externall and propitiatory sacrifice for quicke and dead and say that the eucharist is a memoriall of Christes sacrifice on the crosse but the apostle Heb. 7. 10. teacheth vs that Christ his sacrifice was to be offered vp but once and that he left no successours behinde him to offer this sacrifice * De demonstr euangel lib. 1. Eusebius also saith that our sacrifice is the memoriall of Christ his sacrifice and this also Chrysostome vpon the epistle to the Hebrewes cléerely demonstrateth argument 55 They do offer sacrifice for the dead and in honor of the virgine Mary and of saints likewise do they offer Christs body as they say for faire weather for peace and what they please but this shall not Robert Parsons be euer able to shew to haue béene practised by catholikes nay of such deuices there is not any signe or suspicion in ancient liturgies but of the contrary rather argument 56 Ancient catholikes resorting to church y Can. apost 9. 10. departed not before they receiued the communion but now the priest eateth and drinketh all and sendeth away Gods people emptie argument 57 Christ instituted the sacrament of the Lords supper in both kinds and so Christians receiued it in ancient time as the doctors assembled at Constance confesse and yet they decrée that beside the priest that doth minister all the rest shall content themselues with one kinde argument 58 Catholikes do not beléeue that priests administring the sacrament worke woonders but the papists beléeue that they worke diuers miracles making one body to be in many places and accidents to subsist without subiect and an humane body to be in a place without filling the place of a body argument 59 The z Hebr. 5. 7. apostle telleth vs that Christ onely is a priest according to the order of Melchisedech and this all catholikes beléeue but papists beléeue that euery greasie and polshorne priest is a priest after the order of Melchisedech yea although as they suppose he offereth neither bread nor wine as did Melchisedech argument 60 Christ taught vs to pray to the father in his name and so did all true catholikes in ancient time but now papists pray to Christ in the name of our Lady and of saints as if we were not to approch to our Mediatour without the mediation of others to the virgine Mary they pray thus a In breuiar Aue maris stella Dei mater alma atque semper virgo foelix coeli porta solue vincla reis profer lumen caecis in the Romish breuiary they call her dulcem amicam Dei in the missal of Sarum per te mater say they aboleri filiorum flagitamus crimina nósque omnes introduci in sempiterna paradisi gaudia as if the holy virgine had power to remit sinnes and were the gate by which we enter into heauen argument 61 Catholikes neuer vsed to bow themselues before stocks or stones or to pray before them are they then catholiks which like to the b Hierem. 2. idolatrous Iewes say to a stocke thou art my father and to a stone thou hast begotten me which set light before those that can not sée and crie before those that can not heare and say c
monkes and nunnes among heretikes that méeting together vsed to skip and dance also together as they thought to the praise of God yet doe not the popish sort leaue their piping and dancing processions nor doe priests monkes and nunnes cease to celebrate their comedicall dancing masses skipping and hopping about the alter like apes that are taught to skippe and to leape for their masters best aduantage argument 45 Gnosimachi were certaine heretiks that held an opinioÌ„ that vulgar Christians were not to study the scriptures omni Christianorum congnitioni ac scientiae ita aduersantur z Ibidem c. gnosimachi saith Damascene vt vanum minus necessarium laborem esse dicant eorum qui in diuinis scripturis aliquam exquÃrunt scientiam neque enim deum aliud à Christiano postulare quam bonas praeclarasque actiones Itaque aliquem simplici rudique animo institutum suum persequi melius est vt aiunt quam multam curam in cognoscendis decretis sententijs ponere and like to these hereticks are the papists for they holde it to be mortall sinne for lay men to dispute vpon matters of faith as Nauarrns in his enchiridion declareth they suppose also that the coliars faith is sufficient albeit he knoweth nothing but being demanded a reason of his faith answereth that he beleeueth as the church beleeueth a De legit iudicibus lib. 1. Hosius writing against Brentius doth greatly commend ignorance and doth greatly allow this saying thy faith hath saued thee and not the exercise of scriptures b Lib. 3. de authorit scripturae he saith also that nothing is more pernitious then with scriptures to enter into a combat with Satan generally they allow an implicit faith in the rude sort and dehort them from knowledge of scriptures which is the flat heresie of the Gnosimachians argument 46 The c Damascene de haeres 6. Ethnophronians were by the church condemned for obseruing diuers heathenish customes holidaies which notwithstanding pope Boniface the 8. instituted the Iubiley euery hundred yeares in imitation of certaine plaies or games called Ludi seculares the papists also haue their expiations and lustrations with holy water like to the gentles they kéepe their carneual as the Romans kept their lupercalia running disguised vp and downe the stréets they canonize saints as the heathen did canonize their benefactors for gods and like as they burned incense to their idols so papists burne incense to their idols neither doe they regard that such as offered incense to dumbe idols in the primitiue church were condemned as idolaters as appeareth by diuers censures of Cyprian and others contra thurificantes that is against those that burned incense before idols they doe likewise offer sacrifices or inferias for the soules of the departed as did the Gentiles finally they vse lots and coniurations and lash themselues before their images and haue diuers other tricks of gentilisme argument 47 As the Montanists so likewise doe papists mislike second mariages denying to blesse them and not accounting those mariages so holy a sacrament as the first nay they séeme to goe yet farther to enioine pennance for 2. mariages d 31. q. 1. de his qui. concil Neocaesar they decrée presbyteruÌ„ conuiuio secundarum nuptiarum interesse non debere maximè cum praecipiatur secundis nuptijs poenitentiam tribuere quis ergo erit presbiter qui propter conuiuium illis consentiat nuptijs it appeareth therefore that they would not haue priests to allow second mariages or to blesse them or to be present at them argument 48 e De haeres c. Christiano-categori Damascene also accounteth them hereticks that worshipped the images of our sauiour of the blessed virgine and the saints as the gentiles did their gods which is iust the case of papists for both of them bow vnto them pray before them burne incense to them offer sacrifice in honor of them and yet both of them deny that they worship stocks or stones and say that they worship only the things represented by them as f Lib. 2. diuin instit c. 2. Lactantius testifieth of the Gentiles and is very often repeated by papists argument 49 The papists doe likewise in diuers conditions and qualities resemble the olde hereticks and false teachers of which the apostles and ancient fathers make mention the g Rom. 16. apostle when he had warned the Romans to beware of those that caused diuisions and scandals he addeth also against that doctrine which they had receiued In the first epistle to Timothy chap. 6. he sheweth that hereticks had a fashion to teach other doctrine and not to rest in the wholsome words of our Lord Iesus Christ The apostle h 2. Pet. 2. Peter saith that there shall rise vp false teachers which shall priuily bring in heresies and damnable sects i De praescript aduers haeret Tertullian doth oppose hereticks to the apostles and their doctrine to apostolicall doctrine vnde extranei inimici apostolis haeretici saith he nisi ex diuersitate doctrinae quam vnusquisque de suo arbitrio aduersus apostolos aut protulit aut recepit If then the schoolemen and doctors of the popish synagogue haue caused a great diuision from the apostolicke and ancient church and haue taught doctrine diuers from that of Iesus Christ and if they rest not in the holsome words of Christ Iesus but make humane traditions equall to the word of God if they haue troubled and corrupted the déepest and highest mysteries of Christian religion by their late inuentions and haue digressed from the doctrine of the apostles and refuse to be tried by the writings of the prophets and apostles then are they cléerely prooued to be false teachers and heretikes that they are departed from the doctrine of the apostles and haue brought in diuers heresies and sects and new doctrines which by no meanes are to be reputed catholike it may be proued by this whole discourse It is made euident also by the grounds of popish religion by the popes decretales by the schoole diuinitie by the lying and fabulous legends of the Romish church by the doctrine of the conuenticle of Trent by the manifold corruptions of the masse by the idolatrous worship not onely of saints but also of stocks stones rotten bones and ragges by their rebellion against princes and by the tyranny of the pope and finally by the Iebusites new doctrine concerning these points nay if they teach doctrine contrary to scriptures and to the apostles by their owne confession they will be proued heretikes Haeresis saith k Lib. 2. part 1. Occham est dogma falsum fidei contrarium orthodoxae l Apud Matt. Paris in Henric 3. Robert Grosthed saith that heresie is an opinion chosen of humane vnderstanding contrary to scripture and either openly taught or defended m Apud Dionys Carthus in 3. sent dist 31. Durand signifieth that heresie is onely an opinion contrary
aduersaries will say they neither erect nor make any idols as if euery image worshipped with religious worship were not an idole as it is said in the booke of Charles the great set forth against the second councell of Nice and the worship of images Beside that to preuent this simple shift of idolaters that distinguish images yea though worshipped with diuine worship from idols the scripture saith non facietis vobis idolum sculptile taking all grauen images worshipped with religious worship for idols but our aduersaries doe procéed further for as the gentils did fall downe before their idols and pray before them and burne incense to them so doe they to their images they doe also relie much in their idole of the altar and put no small trust in the crosse and their images to the crosse they a â—rcuâ—ar Rom. ô crux aue spes vnica that is ô crosse all haile our onely hope are not then these wooden felowes that thus say to a wooden crosse in the Romish breuiary they pray to our lady as to their anchor hold and say Sumens illud aue Gabrielis ore funda nos in pace that is receiuing an aue from Gabriels mouth establish and found vs in peace which howsoeuer they obtaine they found our opinion most firmely that say they are idolaters argument 5 b Argu. 5. In the 81. psalme God by his prophet forbiddeth his people to worship new gods or strange gods non erit in te saith he Deus recens neque adorabis deum alienum and no question but that such as doe either inuent new gods or strange gods are idolaters let vs then see whether the papists doe not worship both new gods and strange gods and such as the apostles and prophets neuer knew first they will not deny that the eucharist is their lord and god for that I haue shewed before next they confesse that the images of the trinity are to be worshipped with the worship that is dew to God further they doe daily canonize new saints and make new masses and praiers in their honor but these are new gods neuer knowen in ancient time and gods by participation as Bellarmine calleth them and very strange gods nay euery day they conscerate new hosts and make new images and new crosses and new saints finally the newest saints and gods with them haue best credit doe they not then worship new gods and doe they not frame vs a new religion argument 6 c Argu. 6. The Israelits Exod. 32. were coÌ„demned for their idolatry although they pretended to worship the true God in a golden calfe and this is apparent by the words of Aaron and the text following to morrow said Aaron is a solemne feast of the Lord. and when that day came it is said that the people offered burnt sacrifices and peace offrings which if they had bene offered to the calfe what reason had Aaron to talke of the feast day of the Lord or why should the people say that those were the gods that brought Israel out of Aegypt but that they imagined that they did worship the inuisible God that brought them out of Aegypt in that visible calfe The mother also of Micha Iudges 17. affirmeth that she had sanctified certaine siluer whereof a molten image was made to the lord to make a grauen image of it It is apparent also that d 3. Reg. 12. Ieroboam did consecrate his two idols which he erected in Bethel Dan to the Lord yet were all those that worshipped either the calfe or Michas or Ieroboams idols grosse idolaters neither was it any excuse for them that they did not worship the matter or any thing corporeal or that as they thought they did worship the true god in these images if then the papists worship either God or saints in images it is first contrary to Gods commandement and next it is plaine idolatry albeit they pretend that they neither worship siluer nor golde nor the images themselues materially or grosly but much more is it so to be estéemed if any of them as the fashion is worship and kisse stocks and stones and offer light and other commodities vnto the very statues and images them selues argument 7 e Argu. 7. It is also a property of idolaters to reioice in the works of their owne hands as may be proued by the words of Stephen act 7. laetabantur saith he in operibus manuum suarum further it is their wont to worship those very images which themselues made f Act. 7. figuras quas fecistis saith the scripture adorare eas and this is also apparent by the practise of the papists for they celebrate solemne feasts on the day of the dedication of their images and vant much of the miracles of the lady of Walsingham of Monserrat of Loreto Horatius Tursellinus a Iebusite and a panegyricall declamer hath in a vanting vaine set out the story of the acts miracles offrings and festiuities of the lady of Loreto they likewise were wont to talke much of Thomas of Canterbury and yet talke of the images of Saint Sebastian and Saint Rocke and of the Cocle shells of Saint Michael which in liew of the substance of religion they giue to their followers finally they fall downe and adore the images which themselues haue made and which the heathen scarce did they creepe to them on their knées touch them with their fingers set vp light before them pray to them and say sancte Christophore sancte Hermingilde sancti coronati quatuor audite nos intercedite pro nobis They doe offer also which the priests like best of all rich presents to them as is euident by the rich shrine of Thomas Becket in time past and now by the great treasure of the idole of Loreto set out by g Histor. Lauret Tursellinus argument 8 Scriptures doe account them idolaters that serue the hoast of heauen as is testified by the prophet Amos chap. 5. and saint Stephen Act. 7. where it is said that God gaue ouer his people to serue the hoast of heauen seruite militiae coeli are not then those simple papists giuen ouer to a strange dulnesse and as it were to a reprobate sence that worship angels and archangels he saints and she saints h In missal Rom. breuiar Hortulo animae and all the hoast and court of heauen and is it not strange to heare them pray in their litanies Sancta virgo vriginum sancte Michael sancte Gabriel sancte Raphael omnes angeli archangeli omnes sancti beatorum spirituum ordines orate pro nobis omnes sancti sanctae dei intercedite pro nobis argument 9 i Argu. 9. Amos doth account them idolaters that erected tabernacles to their gods and caried about with them the images or pourtraits of their false gods portastis tabernaculum Moloch vestro k Amos 5. saith he imaginem idolorum vestrorum sidus dei vestri quae fecistis vobis
no trueth in the gilt images of the papists neither can they speake or mooue whatsoeuer you doe to them The Babylonians put golden crownes on the heads of their images and the priests stole from them their golde and siluer and bestowed it on themselues and sometime on baggages and whores Coronas aureas habent saith Baruch super capita sua dij illorum vnde subtrahunt ab eis aurum argentum erogant illud in semetipsos dant autem ex ipso prostitutis meretrices ornant and do not popish priests likewise set coronets on the heads of their images and steale away the offerings which blinde and superstitious people giue to images and bestow part on themselues and part on their whores and baggages The Babylonians clad their idoles with purple and yet could not the idoles keepe their faces cleane from dust Opertis illis veste purpurea extergunt faciem ipsorū propter puluerem saith Baruch and what doth experience teach vs doe we not sée how the masse priests set out their images with purple and scarlet and wipe their faces with foxe tailes to keepe them from the dust and yet the simple ideot papists see not that these impostors and charlatains pay them for all their deuotions with the flap of a foxe taile neither the idoles of the Babylonians nor the images of papists can kéepe themselues from rust corruption and théeues who then can otherwise thinke but that the papists are idolaters as the Babylonians were and that they haue learned this abomination from the whore of Babylon that hath a cup in her hand full of spirituall fornications and abominations argument 15 a Arg. 15. As the idolatrous b Hierem. 2. Iewes said to a stocke thou art my father and to a stone thou hast begotten me so the idolatrous papists before stocks and stones say Pater noster and the babling friers in their chaires say to a crucifixe of wood or mettall standing by them thou hast redeemed vs thou hast reconciled vs to thy father concionatores saith c Lib. 2. de imaginib c. 23. Bellar. alloquuntur imaginem crucifixi eique dicunt tu nos redemisti tu nos patri reconciliasti men more blockish and sencelesse then stocks and stones and yet Christians suffer themselues still to be abused by them and are not ashamed of it when they are tolde of it as the Iewes were being reproued by the prophet argument 17 d Arg. 17. As the e Hierem. 2. Iewes according to the number of their cities had the number of their gods so the deceiued papists according to the number of nations and cities haue their saints and idols some call on Saint Ieames others on Saint Patricke others on Saint Denys and euery towne nay euery parish hath their seuerall patrons priuate persons also serue diuers saints according to their seuerall humors and therefore we may say to the blinde papists secundum numerum ciuitatum vestrarum dij vestri ô miseri Caeci idololatrae nay we may say thus further according to your families and diuers occasions you haue diuers saints and diuers gods vpon whom you call for healp and remedy to Saint Antony they flie for their piggs to Saint Loy or Lewes for their horses to Saint Sebastian in time of sicknesse and plague to saint Apollonia for their téeth they flie also to other saints and implore their help as gods for other seuerall matters and vpon seuerall occasions argument 18 f Arg. 18. The apostle forbiddeth the humble seruice and seducement of religious worship of angels nemo vos seducat volens saith g Coloss 2. he in humilitate religione angelorum neither were these noted for other respect as idolaters and hereticks but because vnder pretence of a certaine counterfect humility and basenesse they vsed the mediation of angels as may be proued by the commentaries of Theodoret and Chrysostomes homilies vpon the 2. and 3. chap. of Saint Paules epistle to the Colossians if then the papists will néeds worship angels and vse their mediation they must not maruell if they be noted as idolaters which is also proued more plainly by the record of Iohn apocalypse 22. who when he fell downe before the féete of the angell and would haue adored and worshipped him receiued his checke see thou do it not I am thy fellow seruant postquam audissem vidissem saith he cecidi vt adorarem ante pedes angeli qui mihi haec ostendebat dixit mihi vide ne feceris conseruus enim tuus sum fratrum tuorum prophetarum c. if then papists shame not to adore angels and to implore their help these words of Saint Iohn shall alwaies conuince them to be idolaters argument 19 h Arg. 19. Saint Iohn doth expresly forbid the worship of statues and images where i Iohn 5. he saith custodite vos à simulachris that is keepe your selues from images or idols for in effect both words signifie one thing albeit the abuse of images hath giuen the title of idols onely to images abused if then papists doe recalcitrate and repugne against the prohibition of the apostle that directeth his spéech agianst idolatry their conscience must néeds accuse them that they are guilty of idolatry which he forbiddeth as often as they worship them argument 20 k Arg. 20. To serue creatures and to call vpon them publickely and with an opinion of their diuine power to honor them is plaine idolatry as appeareth by the words of the confession of the people of Israell who returning from their idolatry l Iudges 10. said dereliquimus dominum deum nostrum seruiuimus Baalim that is we haue forsaken the Lord and serued Baalim and by Gods answere to them coluistis deos alienos c. ite inuocate deos quos elegistis that is you haue worshipped strange gods goe therefore and call vpon the gods which you haue chosen but the papists confesse that they worship angels and saints with Dulia or seruice and it was wont to be a common doctrine among papists that the image and originall were to be worshipped with one kinde of worship they doe also set vp strange gods and call vpon the angels and saints in their publicke litanies and in diuers collects who then cannot collect out of these litanies and collects that papists are plaine idolaters if they will not beléeue our collection yet I hope they will not deny our sauiour Christes doctrine that teacheth that God alone is to be adored and serued dominum deum tuum adorabis saith m Matth. 4. he illi soli seruies argument 21 n Arg. 21. It is also plaine idolatry to offer incense vnto creatures to erect altars vnto them and with a publicke forme of liturgy to worship them as appeareth in part by the example of o 2 Paralip 30. Hezechias and his people that ouerthrew the altars wherein incense was burnt vnto strange gods destruxerunt
papist which he falsly calleth catholike ought to send his children into seminaries abroad and his reason is good for that their heads be filled with trecheries and aequiuocations dissimulation hypocrisie and all falshood sufficient witnesses and confessions of diuers that haue forsaken those nestes of treason declare that the youthes there are mainteined for no other end then to mooue sedition in England and we may well thinke that neither the pope nor Spaniard would be at the cost they are for their maintenance vnlesse they hoped by their agencie to be recompenced againe ten fold whatsoeuer their intent was certeine it is that in the seminaries nothing is more commonly talked of then how to set vp a partie against the state how to trouble her Maiestie or some such like matter and albeit the gouernours doe not acquaint the schollars with particulars yet when any mischiefe is intended against vs then the schollars are willed to say Pater noster or aue Maria for furthering of some good intention as they call it of the Rector of the colledge finally whatsoeuer the priests say or sweare concerning practises of rebellion yet vnlesse they will forsweare the pope they must néeds be rebels and stirre vp rebellion as oft as he listeth for the h Pius the fift his Bull. pope doth excommunicate al those that will not rise vp in armes against her Maiestie and who knoweth not that they will rather venture to breake their necks then loose their soules that they suppose to depend on the popes curses this argument therfore followeth necessarily if a true papist then is he a false hearted subiect for otherwise the pope by his bull hath excommunicated him as well as all other subiects and the same shall vndoubtedly be in force ere it belong if these good fellowes be not tied shorter or if the calues of such bulles be not surely kept vp argument 3 Thirdly it is treason to attempt against the life and person of the prince and euer hath béene so accounted by lawes of all nations among the Romanes it was so hainous that the offender being dead yet the offence was enquired of and punished by confiscation of his goods meminisse oportebit saith i Cod. ad legem Iuliā maiestatis l. meminisse Paulus the lawier si quid contra imperatoris maiestatem commissum dicatur etiam post rei mortem id crimen instaurari solere by the ancient lawes of England it hath alwaies béene adiudged high treason to compasse or imagine the death of the kings or Queenes of this realme as appeareth by the old statute of the 25. of Edward the third c. 2. it is likewise so iudged by the lawes of Spaine reported in a booke called Fuero real tit de la guarda del rey in France it is déemed the highest and chiefest point of high treason to attempt against the life of the prince Bodin in his second booke de la republique c. 5. reporteth how a certeine gentleman in his confession to a priest declaring that once he had an intention to kill the king albeit he neuer did attempt to doe it and was then most sorie that euer he did thinke vpon such a matter was notwithstanding executed to death for his very imagination Peter Barriere was likewise executed at Melun for that being perswaded by one Varade a Iesuite and others that it was an act meritorious to kill the king that now reigneth he did conceiue in his minde a resolution to doe it neither did any papist thinke that he had any wrong in it Ghineard likewise a Iesuite was hanged in Paris for declaring by writing that it was lawfull to kill kings excommunicate by the pope and for oppugning their title for the same cause also and for that they sauored of this trecherous doctrine and were not vnacquainted with the assassinate of Chastell that ment to haue murdred k. Henry the fourth that now reigneth in France all the Iesuits were expulsed by an arrest of parliament out of France albeit the same is not so throughly executed as were to be wished Vrbane the 6. with exquisite torments killed all that were any way to be suspected for conspiring against him Iohn the 22. caused the bishop of Cahors to be skinned aliue and to be slaine with great torments vpon suspicion of a conspiracy made against him omnibus cruciatibus saith k In Iohn 23. Platina coegit vitam cum morte commutare quod in Pontificem coniurasset l In Alexandro 6. Alexander the sixth vsed to put men to death most cruelly for euery word spoken against him as Onuphrius testifieth and this is the resolution of all lawiers they commit treason saith Socinus the yoonger lib. 3. consil 105. which make a practise against the person of their lord and prince and with him agréeth Alciat consil 456. they are also guilty of the same crime which doe consult or practise against the state of the prince or common-wealth as saith Baldus consil 58. seq lib. 1. and Alexander consil 13. lib. 6. and Iason consil 86. lib. 3. Let vs then sée whether those Iesuits and priests that either haue béene executed for treason or else are yet aliue and to be executed if they repent not and flie to the Quéenes mercy be not guilty of this point of treason also and whether their adherents and supporters may not iustly be touched for supporting them first it is apparent that Pius the fift in his execrable bull against her Maiestie doeth excommunicate all such as will not take armes for the execution of his sentence and the actuall deposing of the Quéene but neither can any such thing be executed without violence offered to her person nor may we imagine that the masse priests and their consorts were sent for any other purpose into England then for the execution of the bull m Lib. de schism Theodorike a Niem speaking of a like sentence of a pope denounced against a king of his time doeth signifie that such sentences are not executed without many calamities and great troubles secondly the earles of Westmerland and Northumberland and their adherents the rebels anno 1569. did not entend other matter than the destruction of her Maiesties person as many therefore as either were actors in that rebellion or els approoued the same as did Sanders in his booke of his pretended visible monarchy and all Iesuits and Iesuited papists doe very boldely are guilty in this point of treason Bristow in his Motiues doth no otherwise account of those that were executed for this rebellion then of holy martyrs neither can any priest or papist notwithstanding all their pretenses mislike that rebellion vnlesse in opinion they contradict Bellarmine and other Romish doctors and absolutely condemne the popes sentence that hath so oftentimes bene published which I doubt whether any will doe or no. In Ireland certes we doe not finde any priest that is not consorted with the rebells and that publickely doth not defend their
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
papists resemble them greasing their disciples that are dying and teaching them that by this sacrament they are iustified and mumbling prayers ouer them in a tongue not vnderstood of the assistants But saith Owlyglasse the matter of our extreme vnction is onely hâ—llowed oyle their 's was oyle water and balme Page 49. the forme of ours is a short prayer their 's a strange inuocation in Hebrew words the reason of ours is for the sauing of the sicke the lifting of him vp and if he be in sinnes that they may bee forgiuen him theirs to make themselues inuisible ours is ministred on the fiue sences their 's vpon their head ours before death theirs after death And this he prooueth by alleadging the words of Augustine and Epiphanius at large to the wearying of his reader to no purpose For we deny not any thing concerning this matter which either Epiphanius or S. Augustine affirmeth But all his allegation notwithstanding will not serue to cleare the Papists from the blot of Heracleonisme for admit they did not approue all their errors and in all points shall they therefore be discharged Againe it is false that the Heracleonites did annoint only the dead for S. Augustine saith quod suos morientes vngunt so it may be they annointed them both before death and after Againe it is false that the Heracleonites did not vse a short prayer and in a strange tongue If then they borrow greasing and praying in a strange tongue ouer the dead from the Heracleonites and hope to iustifie their disciples by these fond ceremonies then I hope I haue said true in comparing the Papists to Heracleonites Nay I did them fauour that I said they were no worse then Heracleonites for the massepriests oftentimes vexe poore soules that lie vpon dying and are tormented otherwise with sicknesse and tumble them sometime vp and downe in their beds and percase kill them that otherwise might according to morall coniectures haue escaped Beside that they touch women verie indecently and very absurdly they put oyle in mens eyes noses and eares Finally our aduersarie speaketh foolishly where he saith extreme vnction is ministred on the fiue sences For that is a sencelesse thing to say that the sences may be greased and the Papists that speake orderly say the instruments of the sences not the sences are annointed He saith also further that S. Iames Chap. 5. maketh mention of extreme vnction And that S. Augustine and Epiphanius number Aerius among Heretikes for denying prayer for the dead and that the Heracleonites did not say prayers for reliefe of mens soules in purgatorie But if it would doe Owlyglasse any good his fellowes had néede to say masses and dirges for him albeit he be not yet in purgatorie so simply doth he handle his matters For it is false that S. Iames maketh mention of popish extreme vnction or that hée thought that vnction which hee speaketh of to be a sacrament of the church or that men were iustified by that vnction Nay he doth not speake so much as one word of the institution or forme of extreme vnction Secondly albeit Aerius was condemned for denying the orders of the church and not allowing the commemoration of the names of the dead at the time of the celebration of the Lords supper as then was vsed yet that toucheth vs nothing For our Church hath taken away the superstitious abuses of the papists and we doe not willingly oppugne any order of the auncient church by lawes established among vs. Finally albeit Epiphanius and Augustine talke of prayers for the dead yet did they not thinke that onely those were to be prayed for or remembred in the holy ministration of the sacrament that were in purgatorie for they rehearsed the names of good and bad And it may be the Heracleonites did also beleeue a certaine purgatorie for els why should they pray for the dead especially if our aduersaries argue well Finally he asketh Pag. 50. with what conscience I could so intreat the fathers in concealing their words As if Owlyglasse himselfe did not conceale Epiphanius his words concerning Aerius whom he chargeth with Arianisme and other heresies and not onely for denying prayer for the dead I answere then his fond question that I had no reason to rehearse Augustines or Epiphanius his words otherwise then I did alleadging them only to one point which I entended to proue and that I did iustly and truely Neither can any man except against my doing therein vnlesse Owlyglasse woulde haue men to cite whole chapters And as for Owlyglasse he may hold his peace with shame enough vnles he can speake better for his clients Sect. II. That Epiphanius was fitly alleadged page 49. of my former Challenge THe like vanitie doth Owlyglasse shew in taxing me for alleadging the testimonie of Epiphanius for the wordes that I cite are truely described The other testimonies I do not describe but only quote them Wherein then consisteth this high point of falsification Forsooth saith he because he doth most vntruely charge vs as comming neare to Marcions heresie but this is not falsification as he might haue knowne if he had knowne any thing Nay it is not vntruth neither for as Marcion suffered women to baptize and extolled virginitie although he was a false lecher and taught abstinence from liuing creatures and separated mariage for religion as is before declared in the 4. chapter of my challenge so doe Papists suffer women to baptize and their lecherous priests albeit they extoll virginitie and abiure mariage yet liue most dissolutely Their Monkes abstaine from flesh and they vse to separate mariages for religion and all this Owlyglasse was contented to passe ouer in silence as if it had been deliuered vnto him vnder the seale of confession although the same was plainly and publikely obiected in my former challenge and was easie to be found being set downe in the same place where he supposeth that I haue committed this foresaide falsification But saith he he doth falsifie Epiphanius wresting him contrarie to his meaning as if Bellarmine were to bee charged with falsification as oft as he doth wrest places contrarie to the meaning of the authors He saith also that I conceale his words but he must be a miraculous fellow that will make him a falsifier that doth not so much as alleadge any writing Such a simple fellow is Owlyglasse with whom I doe contend that the poore fellow cannot tell what he would say I will therefore helpe to tell his tale and shew that he is the falsifier and not I. In my challenge I doe charge the Papists as sauouring of diuers points of heresie maintained by Marcion and his followers Among other things I say that Marcion taught that by Christs descending into hell diuers mens soules were thence deliuered and that he separated mariages for religion And afterwards I adde that the Papists sauour strongly of these heresies and namely in that they separate mariages contracted after vowes
Father for the sinnes of quicke and dead 8 that christians are iustified by greasing which they call extreme vnction and by all other Romish sacraments 9 that the Diuell is coniured out by the blasphemous Romish exorcismes 10. that the pope is head and monarch of the Church 11 that it is sinne to eate flesh vpon imbre dayes 12 that the popes decrées are the foundation of the faith and other such like points of popish doctrine 10. If hee be not able really and playnly either to iustifie his owne cause or to disproue ours as he walketh by night himselfe so he may do well to keepe his conceits secret and to talke of them by night rather then by day credit he can winne none by his vaine babling rayling or lying Finally either let him acquit himselfe like a braue fellow or els desist from his odious termes of odious stuffe paued faces desperat dealing treachery legerdermain Pag. 86.87.82 false packing crafty conueyance filthie fardle of fowle lyes and such like And let him not thinke that he shall winne any thing with such courses For nothing can be deuised more odious and desperate then the cause of the wicked préestes of Baal Neither did euer any sect vse more cogging iugling or lewd impostures then the Papistes to conclude this point nothing is more easie theÌ„ to declaime against the Pope and the préestes of Baal and their impostures fraudes vilenyes superstitions trecheries blasphemies and all their abominations I would therefore aduise this paltry fellow to beware that he giue me not iust occasion to take the like course against his consorts I assure him I shall make all the packe of them infamous to posteritie In the second obseruation he saith further that hee will touch one lye of mine and that he saith is knowne to be one both to Spayne and Italy But vnlesse Spayne and Italy doe vnderstand English in which toung I wrote it can hardly be knowne to these two countries vnlesse by Spayne and Italy he vnderstand bastardly and vnnatural rinegat English which are either Italianated or turned Turke or Spanish beside that it must néeds be a strangelye that hath filled two so great contries and not vnlike their phantasticall corpus domini that is really in Spayne and Italy and euery altar as the Papish fansie at one time Let vs therefore heare him tell this wondrous lye and by his testimony the only lye of all my booke set out against these lying and traytorous wardeword Page 84. framed by Robert Parsons He saith that I affirme that Cardinall Allen was in the Spanish armado he should say armada in the yeare 1588 and that I repeat it diuers times and namely as he quoteth in the margent reply p. 61. p. 98. 110. But what if I did not once name the Spanish armada when I talke of Allans comming against his contry was not this lying companion armed with a Vizor of impudency where he talketh of lying to lye so grossely I hope his best frends will not deny it well then let vs sée what my words are that Owlyglasse taketh hold on I say in my reply p. 62. that anno 1588. diuers rinegat English and among the rest Cardinall Allen came with the Spaniardes to fight against their countrie I say againe pag. 98. that Cardinall came with the Spaniardes anno 1588. With fire and sword to destroy this lande In my challenge p. 110. I say cardinall Allen and not so little as a hundred preistes came with the Spanish army And out of these words he gathereth that I say he was in the spanish armada but he was blind that could not sée that there is great difference betwixt an army and an armada that signifieth a fléete betwixt the Spanish forces and the Spanish fléete And a great wonder it is that an hispaniolized english masse préest should no better vnderstand either spanish or English Although then it were true that Cardinall Allen was not in the fléete yet was he to come with the Spanish Armie Neither is there any vntruth in my wordes as appeareth by the testimony of Allen himselfe in his wicked libell to the nobilitie and people of England and Ireland where he writeth thus I hope euerie man will beleue Allen himselfe and his owne words before the base fellow our aduersarie that was not priuy to all his treasons Thus much my good Lords and deare friends I haue thought good to forewarne you of the whole cause of these present sacred warres and of his holinesse and Catholike maiesties sincere intention therein both their incomparable affections towards our nation whereof I could giue you farre more comfortable intelligence if I were personally present with you as I trust I shall be verie shortly For that is fully meant by his holinesse and by his maiestie and of me so much desired that euerie short day seemeth a long yeare till I enioy you in our Lord. Note I pray you that by the Popes speciall appointment and the king of Spaines good liking that vnnaturall Cardinal was to come with the Spanish army against his countrey Note also how much this traytor desired this inuasion and howe that he thought euery short day a yeare vntill it was accomplished He saith also that the Pope preferred him to a high function intending to send him as his legat with full commission and commandement to treate and deale from time to time as well with the states of the Realme as with his holinesse and the kings maiestie for the sweeter managing of this godly and great affaire Doe you not sée and is it not plaine by the Cardinals owne confession that this swéete Cardinall was appointed a principall commander in that swéete action wherin he swéetly intended to cut our throates And yet this sowre varlet in sowre termes giueth me the lie for making him one of these inuadors that meant to destroy this our natiue countrey which all honest men of which Owlyglasse is none with all their power ought to defend against such traitors as Allen was But saith Owlyglasse Card. Allen was neuer out of Italy but eyther at Rome or at Grotta Feâ—rata Suppose he were not yet might he be of the party and so farre engaged as I related for the Spanish forces and army was not then drawne togither but part was in the lowe countries and France and no small parts yet remaining in Italy and Spaine And certes if the Cardinal was not come in person to the army yet was he of the army and to come with it as appeareth not onely by his owne wordes but also by the testimony of many others that well knew it and in not comming he was to be taken as a desertor and so to be punished But that he that was in the way towards England and when he heard of the discomfiture of the Spanish fleete turned aside to wéepe at Grotta Ferrata deseruing rather to be strangled as a traytor in Cauea Ferrata then to take the fresh ayre
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
Constantino quod longe superius memorauimus deum appellatuÌ„ C. satis dist 96. And vpon this ground he goeth about to proue that the Pope is not to be iudged by any But this ground is an impudente lye and cannot bée iustified by any authenticall writing falsification 12 In the chapter beginning CoÌ„stantinus dist 96. the Canonistes affirme That Constantine the emperor gaue his crowne and all regall dignity in the citie of Rome and in Italy and in the westerne contries to the Pope Constantinus imperator Coronam omnem regiam dignitatem in vrbe Romana in Italia in partibus occidentalibus apostolico concessit say they in their decrées but this is an impudentlye refuted by al autheÌ„ticall writers that describe the state of the empire of RoÌ„e and of the westerne empire after Constantines time and is coÌ„tradicted by the princes of Italy that for the most paâ—te deny to holde any thing of the Pope in fealty Like vnto this fable is that which is reported of Constantines leprosie and how he was counselled to bathe himselfe in childrens bloud and was at last cured by Syluester bishop of Rome by baptisme For this is contrary to physicke to cure leprosie by bathing in childrens bloud and not well agreeth with diuinity vnlesse it can be shewed that baptisme cureth corporall diseases Finally the same is not found in any good authour but onely séemeth to be deuised by the writers of fabulous legendes falsification 13 Anacletus telleth how prouinces were distinguished by the Apostles C. prouinciae dist 99. and by Clement But that fabulous relation is refuted by actes of councels and constitutions of emperors that from time tooke order for the limits of prouinces and diocesses and did innouate olde limits oftentimes which assuredly they would not haue done if the same had béen ordered by apostolicall constitutions The same is also contradicted by those that attribute the distinction and limitation of parishes to later Popes Finally it is disproued by the recordes of auncient time that signifie how the Church being in persecution the bishops that liued obscurely had no reason ambitiously to contend either about the limits of prouinces or els lesser diocesses falsification 14 Vnder the credit of Tharasius they say that Peter deposed those C. multipliciter 1. q. 1. in Cod. Greg. 13. that were ordained by Simony as he did Simon Magus Cum Petrus diuinus ille apostolus cuius Cathedram sortita est fraterna vestra sanctitas say they hos deposuerit vt Simonem magum But Simon Magus was not ordered nor did euer Peter depose any so ordered as may appeare both by the actes of the Apostles and authenticall stories Is not this then a fable that they tell of Peter and of Simoniacall persons pretended to be deposed by Peter falsification 15 Innocent the fourth affirmeth that the kingdome of Sicily is the speciall patrimony of Peter Ad apostolicae de sent re iudicat Regnum saith he est speciale patrimonium Petri. But Peter neither claimed so much nor acknowledged so much nor knew so much Neither do we reade either in scriptures or fathers that hee had any such patrimony falsification 16 He saith also impudently that in the person of Peter it was said to himselfe also Ibidem whatsoeuer thou shalt binde vpon the earth shall be bound in heauen And therefore he concludeth that he hath power to depose Princes Doth it not then appeare that the Pope by lies hath vsurped power to depose princes and doth he not absurdly and falsely affirme that Frederike was deposed by God because he like a rebell pronounced him deposed being a wicked man falsification 17 Clemens the fift affirmeth most falsely that the Emperours hauing the crowne of the empire set vpon their heads sweare fealty to the Popes That this assertion is false Clement Romani de iureiurando Ibidem it may appeare by the emperor Henries protestation by all histories that talke of the emperors consecration and by Bellarmines disputes For though he was willing to gratifie the Pope with any thing that lay in his power to grant yet durst he not say that the empire is holden in fée of the Pope or that the emperor sweareth fealty to the pope How much then is it to be wondred that christian emperours should so patiently endure these vsurpations of popes Doth it not plainly appeare that S. Iohns prophecie is fulfilled howe they shall giue their authoritie and power to the beast Certes Apocal. 17. if this were not they would neuer haue resigned their crown so basely into such beastly creatures hands and take that of antichrist which is originally their owne and giuen them of God falsification 18 The same Clement affirmeth that the king of Sicile is the Churches and his vasal Clement pastoralis de sent re iudicat and that he is the emperours superior iudge and during the vacation of the empire doth succeede the Emperour Nos tam ex superioritate saith he quam ad imperium non est dubium nos habere quam ex potestate in qua vacante imperio imperatori succedimus But this doth not only conuince the Pope of singular pride and arrogancy but also of falsehood and treachery For Gregory the first called the emperor dominum that is his Lord and Peter was subiect to the emperor and also taught subiection to kings Furthermore it is simplicity to teach The king of Spaine will not yeeld to it I thinke that the church doth possesse earthly kingdomes and hardly will the pope prooue by any authenticall testimony that the king of Sicily is his vassal Finally it is a shame to all the empire to endure this lying beast to disgrace the imperial state and a matter of méere impudency for any to affirme that the Pope is Emperour during the vacation And I thinke neither Bellarmine nor Baronius albeit wel paid for lying wil affirme the all that which the Pope writeth in that shamelesse decretale is true falsification 19 Boniface the 8. saith the Romish church hath two swords In hac eiusque protestate saith he C. vnam extr de maiorit Obed. duos esse gladios spiritualem scilicet temporalem euangelicis dictis instruimur But that the Church hath a temporall sword is most vntrue for the Church hath the keyes of the kingdome of heauen and no swordes to gouerne terrestriall kingdomes It is also most false that the euangelists teach vs that the Church hath the temporall sword For Christ said to Peter Pasce and not macta oues meas that is féede my shéepe and not kill my shéepe falsification 20 In the glosse of the Chapter vnam sanctam extr de maiorit obed we reade that the Romanists affirme that no man can be saued vnlesse he be subiect to the Pope Si Christo Capiti eius vicario subesse nolumus salutem non poterimus adipisci The same is also gathered out of the text of Bonifaces decretale But this is a maine vntruth for
Hostiensis and Panormitane making them to say that thrée thinges precisely are required in a falsary And that domage or hurt ensueth of euery falsification the fellow quoteth their words out of a pamphlet printed at Antwerpe by Hierom verdussen concerning the conference betwixt Plessis and Eureux and therefore no maruel if he cite them falsely taking their words at the second hand of so base and lying an author falsification 3 In my former challenge p. 20. these are my words They dissolue mariage contracted by entring into religion as they terme it and although it be consummated yet they hold that by mutuall consent the maried couple may depart a sunder and that it shall not be lawfull for them afterward to company together They separate also mariage for spirituall kinred and force all that-will be preistes monkes or friers to forsweare marriage Matters not onely strange in the catholike Church during the times of the Apostles and their successors for many hundred yeares but also contrary to Christes doctrine For what man can separate them whome God hath ioyned And what reason hath man to commande any to forsweare mariage which the spirit of God pronounceth to bee honorable But my aduersary like a falsary that is like himselfe first leaueth out the beginning of the sentence secondly hée cutteth somewhat out in the midst Pag. 14 and finally he curtalleth the ende of my sentence reporting only these words and in this sort They hold that by mutuall consent the married couple may depart a sunder and that it shall not be lawfull for them afterward to company together a matter not only strange in the catholike church during the Apostles and there successors times for many hundred yeares but also contrarie to Christes doctrine for what man can seperat whome God hath ioyned So it appeareth that he cutteth out that which I said of dissoluing of mariage contracted by monkish vowes and vpon pretence of spirituall kinred aâ—d that also which I say of forswearing of mariage he doth also make me to speake in the singuler nomber where I speake in the plurall which course if any man take with the fathers writings he may easily make them speake vntruth and what he listeth But in the meane while Owlyglasse sheweth himselfe a falsary falsification 4 Where Pag. 24. of my former challenge I say that papists of late time haue deuised masses and offices in the honor of the crosse of the virgin mary of S. Francis Dominike and other saints and that vnto their images they burne incense and offer their prayers and deuotions Pag. 20. ch 2. Owlyglasse according to his fashion doth thus transforme my words as if I had sayd only that the Papists offer their prayers and deuotions to the images of our Ladye S. Francis S. Dominike Whereby it appeareth he doth detruncate my wordes leauing out the beginning and that which I said concerning the crosse and burning of incense vpon which points the argumeÌ„t which I brought was principally laide If a man should so vse him as he hath vsed my words I doubt not but he would be much offended falsification 5 Pag. 62. of my challenge I say that Damascene accompteth them heretikes that worshipped the images of our Sauiour of the blessed Virgin and the Saints as the gentiles did their gods and I added that this was the case of the papists because both gentiles and papists bow to images pray to them burne incense to them and offer sacrifice before them and yet both deny that they worship stocks or stones but rather those persons that are represented by them But Owlyglasse crushing my wordes together as if he meant to wring veriuice out of them taking out what he pleaseth doth so report my wordes as if I had sayd onely that the papists worship the images of Saints as the gentiles did their gods and that they pray to them And thus this butcherly falsifier of mens writings hath mangled my wordes as I haue particulerly noted heretofore falsification 6 To prooue that the popes of Rome had power to make lawes in ancient time and did practise that power he alledgeth a forged canon of Hilary sometime bishop of Rome that liued about the yéere of our Lord 461. but the same is not extant in ancient record neither is it like that he would vse such a thundring stile as did the author of this decretale epistle thirdly no godly bishop would match his owne decrées with Gods ordinances Nulli fas sit saith he whatsoeuer he was sine status sui periculo vel diuinas constitutiones vel apostolicae sedis decreta temerare finally if the bishops of Rome in this time had vsed this stile all the world would haue laughed at their folly falsification 7 Pag 23. Chap. 2. he doth also curtall my words with an c. and maketh me to speake of one particular where I speake of diuers things and leaueth out some principall parts of my assertion I say if a man seeke all antiquity he shall not finde where the church of Christ hath commanded vs to keepe this popes day or that popes day and to absteine from worke on S. Francis and S. Dominikes day and other canonized friers daies or where the same hath enioyned Christians to heare masse or to fast Lent or Ember daies or vigils of Saints and other tides according to the fashion of the Church of Rome but my aduersarie leaueth out all that which concerneth hearing of masses and keeping of holy daies of the popes canonized saints and of other tides and of the maner of fasting falsification 8 Likewise pag. 26. he mangleth my words and sentences and giueth them a new forme neuer deuised by me I speake of diuers things together pag. 32. of my challenge and say that they are not to be found in all antiquitie he maketh me to speake of solemnization of mariages in times prohibited by the Romish church falsification 9 He doth likewise mangle my words pag. 32. leauing out that which I speake of adoration and carying about the sacrament The like dishonest dealing he vseth in most of those places which he alledgeth not of my challenge as may appeare by my answere to his former exceptions and by the words themselues if any man list to compare my booke with his pamphlet What then néed I to touch him for particular falsifications when the allegations of his woorthlesse treatise are nothing almost but continued falsifications falsification 10 Pag. 32. he citeth the 13. canon of the councell of Nice for the 12. and where the councell speaketh of excommunicate persons onely he maketh the same to speake of all Christians and to determine that the holy communion should be denied to none at the point of death as if the eucharist as now is the popish fashion were then caried to all sicke persons which is no part of the councels meaning falsification 11 Pag. 35. he bringeth in a counterfet booke of S. Ambrose de viduis and yet clippeth his