consider their goodly inferences thereupon once conuerted should after that for euer confirme establish or vphold the rest in their faith which is to say Peter is that man whom he would make Superiour ouer them and the whole Church whereby we may learne that it was fit in the prouidence of God that he who should be the head of the Church should haue a speciall priuiledge by Christs prayer and promise neuer to faile in faith that none other eyther Apostle Bishop or Priest may challenge any such singular and speciall prerogatiue eyther of his office or person otherwise then in ioyning in faith with Peter and by holding of him Thus they with much more to like purpose wherein the Christian Reader cannot but obserue how eagerly for the Popes sake they pursue Peters priuiledge and would most perniciously against the verie foundation of our Christian religion shew that Christ prayed onely for Peter and that neither the Apostles nor Euangelists by vertue of their Apostleship Offices or any other meanes had infallibility of not erring in faith but by ioyning with Peter and holding of Peter So that Saint Paul writing his fourteene Epistles whereof one was to the Romanes the onely infallible Sea the onely Catholike Apostolike one and holy Church if you beleeue the Pontificians espccially o Valentia in aualis lib. 6. in titulis cap. 9. 10 11. 12. 13. 14. Valentia Saint Iames Saint Iohn and Iude their Epistles Saint Iohn his Reuelation Saint Mathew Marke Luke and Iohn their Gospels had therein instruction from Peter and holding from him thereby they had infallibility that they could not erre otherwise they might haue erred in faith had not Peter to vse their owne phrases confirmed established and vpheld them in their faith If this be not pernicious doctrine subuerting the very bulwarks of Christian Religion what can be such for tell me I pray you all yee the Dowists their successors in often reprinting those corrupt annotations where did eyther the Apostles or Euangelists confesse this dependancie from Peter what record of Scripture or other authenticall Author doth deliuer vnto vs that Peter assisted the Euangelists when they wrote their Gospels Doth not Saint Paul p Galat. 2. expresly protest that he neither receiued the Gospell which he preached neque per hominem neque ab hominibus neither by man nor from men but from Iesus Christ his immediate reuelations doth not the same Apostle expresly say of Peter nihil mihi contulit he gaue me he furthered me nothing meaning of the Gospell of Christ nay rather did not the same Apostle giue somwhat to Peter q Ibidem Quia non ambulante sequndum veritatem Euangelij epist ad Galat. 2. Peter walked not according to the truth of the Gospell and after he was conuerted was heere once strengthened by his brother Paul when indewed with the holy Ghost he reprehended his humane spirit with which moued and misled he walked p not according to the truth of the Gospell What Christian did not euer as reueuerently and religiously embrace any part of Saint Lukes Actes of the Apostles because it was Saint Lukes as the whole Epistle of Saint Peter because it was Saint Peters But these men regard not how they weaken the very foundations of Christian religion so r Ad Ephcs cap. 2. Apocal cap. 21. termed in holy Scripture so that they may enhanse the Popes monarchicall supremacie which is the very life and soule of their religion whom they pretend to be Saint Peters successor in place and Sea and we grant it as the Bishops of Alexandria Antioch Hierusalem Ephesus at this day succeed S. Marke S. Peter S. Iames and Saint Iohn but heauen and earth will proclaime that in conuersation they doe nothing at all succeed Peter and as for doctrine and faith the sacred Scriptures and ancientest Churches prescribe against them Would God imitating Saint Peter they would Å¿ 1. Pet. 5. Pascere gregem verbo Feed their flocke with preaching of the word and holy example of life but alas by temporall possessions giuen by Constantine as it is writteÌ„ in the life of ancient Siluester Pope an Angell pronounced that poyson was cast into the church which more or lesse euer since hath Sanctitatem in pontificibus c. Sanctitie in Popes no man requireth in these times they are reputed best if they be but a little good or not so euill as other mortall men vse to be Papirius Masson in his booke of the Bishops of the Citie in â—ulius the third which booke he writeth notwithstanding to set forth the worthy actes of Popes infected the Bishops of Rome hauing put on for Peters pouertic tiphum seculi wordly pride and pompe not keeping themselues within their owne precincts and limites but thrusting their Sythes into the haruests of other dominering but not ruling the Cleargie and dominering ouer the Princes of the earth to whom they were first subiect both in fact and of right * Bellar. li. 2. de Rom. Pont. c. 29 as Bellarmine himselfe once confessed before his red hat and into what proud auaritious ambitious secular and worldly conuersation and vsurpations the Bishops of Rome haue degenerated the t Contaren Sadolet Poole alij Concil delect Cardin. alior Praelat tomo vltimo Conc. Cornelius Mus or at in Conc. Triden Espen in TituÌ„ Bernard li. 1. de considerat best of their Prelates and learned cannot denie and what maruaile then if they be found to degenerate in faith for the shipwracke of faith either sooner or later euer followeth the shipwracke of good consciences and life The See of the Popes to wit the Romane Particular Church was a branch inserted into the tree of the Iewes Iewish Church for so he is described by the Apostle in his u C. 11. ad Rom. Epistle to the Romanes and therefore she was carefully to looke to her selfe that she fell not for if she should grow proud she should saith the Apostle be shaked off as well as the tree it selfe was reiected and that her onely way to remaine stedfast and firme was to be x Ibidem permanent in goodnesse I wish with my whole heart that the Popes were so good and so religious that they might still deserue to haue the honour due vnto the chiefe Partriark of the West according as his most excellent Maiestie z In his kingly premonition to ChristiaÌ„ Princes professeth he would be willing to acknowledge them if they would returne to that faith and Apostolike beleefe of the Christian Church from which they are horribly degenerated Hauing thus traced the Rhemists with thy patience courteous Reader let me giue thee a taste of Bellarmines dealing for the same proiect to enhance the Popes supremacie In his Dictates at Rome not in his printed worke for they doe not alwaies print what they dictate he most egregiously depraued the sense of that sentence of the holy Ghost a Isai 28. Ecce
verbo sacerdot here 's 4. Euseb li. 4. ca 23. Niceph. lib. 4. cap. 55. not by Gods institution either in the olde or newe Testament annexed to priesthood or Episcopacy and yet as euident it is that now it is generally obserued throughout the pontifician Church to promise chastity but not to keepe it and can any pontifician shewe mee when the custome of adioining of the promise of chast life to priesthood and other holy orders begun no I wis some attributing it to Siricius Pope others to Gregory the first others to Gregory the second others to Gregory the seuenth and what must it be therefore an Apostolicall tradition The Apostles will tell you in one of their Canons where they haue thus decreed e Can. 6. Let not a Bishop or Priest by any meanes vnder pretence of Religion cast off his owne wife but if he shal cast her off let him be excommunicated and if he perseuere let him bee deposed thus they This their tradition they learned not of f Ignati Epist ad Philadâ—lp Ignatius nor g Iâ—â—o Epist 85. Leo the first Pope nor out of the sixth Generall Synode nor the Councell of Gangres nor out of the first Councell of Toledo out of which Gratian h Dist 34. Can. is qui noâ— habet relateth a Canon the seuenteenth in number that he who hath not a wife must or may haue a concubine vnlesse those fathers thought a wife or a Concubine necessary for the laickes only in that hot climate but were perswaded sufficiently of the Continency of their Clergy if so out alasse how is Spaine now become so reretrograde and therefore the permission for concubines in steed of wiues excuseth not them yet by their leaue curteous Reader I cannot but thinke that the like merry custome with that which i Lib. de praesulib simâ—â—iacis Clemangis recordeth is some occasion out of this Canon to wit that the people were so perswaded of their Clergies incontinency that in many parishes they would not otherwise accept of their Priests vnlesse they had their concubines thereby as they thought prouiding for the chastity of their wiues And truly if they would but seriously consider what turpitudes impunities nefarious and abhominable lusts haue repleated the Romane Clergy both religious and secular they would haue little cause to bragge of this their Tradition Apostolicall but this surely is as much Apostolicall as that their other most friuolous and irreligious vse of their hallowed graynes meddals c. the which as they are generally obserued receiued and beleeued throughout the whole Pontifician Church so it is as manifest that they are meere nouelties without any seeming shew of Antiquity at all And yet as nouell as they are to find out the precise beginning of them it would trouble their best Antiquary Let any one of them do it and he shall weare the Lawrell bough for his paines Their vniuersall vse of their round Wafercakes which they vse in their most religious seruice at Masse and for their consecrations will they call them Apostolicall who would not laugh thereat and yet very nouell they are although no expresse beginning of them can be shewed by any aduersary What said I no expresse beginning of them yes the Author of the Roman order as Cassander in his Liâ—urgick reporteth at the beginning bringing in of them into the Church greatly complaineth against them because insteed of great loaues which were offered before by It is very probable that Round wafers and eleuation came into gether but it can not by any Pontifician whatsoeuer be specified when they precisely were brought in although Gâ—mma animae seemeth to bring them in aboue a thousand a hundred yeeres after Christ Gem. an cap. 29. some cite idly a sentence out of Epiphan in Ancorat for this purpose the people now such scraps to vse his words were brought and offered Doubtlesse when Idolatry grew ripest and the eleuation most frequent then came in the round wafers for in all antiquitie there is no other mention made of other bread of the Eucharist then such as good Christian women made at home brought with them to the Churches to be offered and distributed Whereof themselues also tooke part at the holy communion and carried also part away home in cleane linnen cloathes to receiue at conuenient times as Tertulian k Tertul. lib. 2. ad vxorem reporteth whose saying the Papists abuse Such is also their obseruations of Lent as it precisely consisteth of fortie sixe daies of fast and abstinence containing Sundaies and Feries and I challenge any aduersary to shew me a beginning of such a precise Lent of sixe and fortie daies They cannot doe it What must it be therefore in this precise fashion a tradition Apostolicall who would not smile thereat to heare of such a tradition who haue read l Euseb lib. 5. hist cap. 24 Socrat lib. 5. ca 21 Zozamen lib. 7. cap. 19. See Niceph lib. 11. cap. 34. 35. Eusebius Socrates Zozomenus three ancient Historians well acquainted wiâ—h the Lents of the Primitiue Churches who doe so differently distinguish the different obseruation of Lent in diuers Apostolicall Churches of the East and West that whereas Saint Hierome and Saint Ignatius affirme that the fast oâ— Lent or Quadragesme is a tradition Apostolicall they must not be vnderstood of the precise fast of forty daies or sixe and fortie daies abstinence vsed by the Romanes but of some certaine set fast before the holy feast of Easter which was diuersly obserued according to the diuers acceptances of the Catholike and Apostolicall Churches of those times Heare Saint Austen much for this purpose clearly pronouÌ„cing If you m August Epis 8â— ad Cassâ—â— aske my opinion concerning this matter of fasting I finde in the writings of the Euangelists and the Apostles and all the new Testament that we are commaunded to fast but what daies must we fast and what daies we must not fast I finde it not determined by any commaundement of Christ or his Apostles Thus he I haue beene very large courteous Reader in producing many instances to shew that rule of theirs to be vaine vpon which their traditions are built to wit that whatsoeuer the Romane Church generally obscrueth whereof no beginning can be shewed that must needs be a tradition Apostolical infinite like instances might be made yea and most iustly and soundly in all such rites lawes customes and articles of faith which they teach contrary to the true reformed Churches But I haue heere produced so many that I thinke my selfe to haue beene too carefull in prouing that which otherwise of it selfe is most cleare but seeing the life of the Romane religion resteth vpon traditions which they pretend to be Apostolicall ouerthrow them and downe must all that same religion as a learned Priest lately in this house acknowledged to my selfe being vrged thereunto by force of argument and euidence of truth And so to
Image of Sichem stood which being framed into a picture and representing the image of Sichem was at Saint Omers by the Bishop of that City superstitiously dedicated and set vp to bee adored in the French Ignatians Church with such often incensings adorings bowings prostratings lifting vp of hands that truly it might iustly be meruailed how Gods vengeance did not fall vpon such impudent Idolaters or the earth not open swallow them vp but great was the commodity and profit which thereby redounded to the Ignatians and therefore the rather such contemptible creatures may and ought to bee honoured with diuine worship though they haue neither tradition Scripture nor Ancient Father to iustifie their proceeding herein The Clerke of a poore Church A pretty prank of a Saint Omeristiā Clark in that City obseruing what immense profite came to the Ignatians there by to bring some commodity to his poore neglected Church deuiseth a prety pranke for that purpose He cunningly and secretly remoueth a picture of the blessed Virgin from an obscure place in which it stood into a more eminent and principall place of the same Church making and giuing out as though the blessed Virgins picture discontented with her former standing had remoued it selfe to a place fitter for adoration and worship This picture was by some superstitious people presently admired and frequented and the miracle by the Bishop and the Ignatians also defended as probable considering said the wise men of S. Omers the dayly wondrous operations of the Images at Sichem and Loretto but the Estcheuines and Magistrates of the Citie suspecting some legerdemaine very shortly by great diligence found the knauery and according to his deserts caused the vilanous Clerke to be punished But heere I obserue how easily the superstitious Bishop and Ignatians might haue beene seduced and how credulous they are in such things Like credulity was obserued certain yeers since in the learned and Peerelesse Vniuersitie of Doway where in a certaine small and poore Chappell was the picture of the blessed Virgin Mary as lying in Childebedde after trauaile such fopperies were permitted in that famous Vniuersity the which also was with a linnen veile couered as the fashion is for women lying in Childbed this image vpon a certain time to some deuout and simple women which came to supplicate for happy deliuerance seemed to moue and stirre it selfe the report whereof flew vp and downe the City as if the Virgin her selfe had beene come downe to lye in child-bed againe This report caused admiration amongst the Dowists admiration caused great deuotion deuotion frequentation to the picture frequentation a necessary purpose to remoue the picture and to place it in some more capable Church or Chappell the remoouall wherof being attempted those Masons who went about it insteed of the Mother of Clemency and Virgin Mary felt the wrathfull vengeance of the iust Iudge for one of them was with stones that fell downe vpon him presently slaine the second wounded and the third very hardly escaped Torment a paucorum exempla sunt omnium the Torments of a few are examples for many But a 2. ad Corin. 2. the God of this world hath so blinded the eies of these men that seeing these things they see them not but still most eagerly giue themselues to beleeue lies doubtlesse these are the times of which b Greg. apud Paterium expos in 2. ad Thessal 2. S. Gregory so liuely discourseth shewing that Antichrist and his Ministers shall work so many lying prodigies and wonders that all which the true Church shall doe in comparison of them shall seeme nothing at all But to proceed although this Adoration and worshipping of creatures in this sort be most inexcusable yet more inexcuseable is their inuocation of the pictures crosse it selfe I doe not heere impute this error to the learned who are acquainted with the figure of Prosopopeia taking one person for another and inuocating one in steed of another but in respect of the simple and ignorant for how can they without manifest danger of idolatry vnderstand that inuocation of the Crosse it selfe O crux Aue c. All haile O Crosse the * In passion weeke the crosse or crucifixe is the only hope but at other times whē Salue regina is song the blessed Virgin is their hope and life also It is not imaginable what like abuses of prayers were vsed in the old time deuised by the superstitious monks onely hope in this time of Passion increase iustice to the pious giue pardon to the guilty And how can they vnderstand that the Crosse should increase Iustice giue pardon But there is a praier to be made to the face it selfe of Veronica to the deuout rehearsing of which Iohn the 22. Pope gaue Indulgences of a thousand yeares as it is expressed in a booke intituled Antidotary of the soule This praier cannot be excused by the figure of Prosopopey by one person being taken for another for the praier is directly made to the corruptible figure that it would bring the suppliant to the incorruptible face Thus it is in meeter Salue nostrum gaudium in hac vita dura Labili et fragili cito peritura Nos deduc ad propria O foelix figura Ad videndam faciem quae est Christi pura All haile our ioy in this hard life Both slippery frail and swift in her decay O happy figure bring us all to our true life To see Christ his pure face for euer and for aye In which prayer I cannot but wonder what excellency Iohn the 22. could find to grant to the deuout rehearsing therof a 1000. yeers pardon it may be because he held that the blessed Saints should not see Gods face vntill the general resurrection the same perswasion moued him to giue such a liberall pardon to those who would deuoutly behold and inuocat e a materiall and corruptible shadow and figure of that infinitely resplendant and shining maiesty Surely this kind of inuocating figures and pictures was in some sort practised by those three of tenne wicked Diuels cast out of one Catharine Bus as * Roberts Chambers in his booke of the miracles of Sichem page 214. that the Diuels words were these in french Uine◠nostre Dame de mountagu qui nous sait sortir Which he englisheth thus Honour be to our Lady of Mountagu who maketh vs to depart Chambers reporteth who at their going out cried out thus Viue nostre dame du Sichem Uiue nostre dame du Sichem Liue our Lady of Sichem Liue our Lady of Sichem who constraineth vs to go out What may it bee thought these wicked Fiends did call vppon the most blessed Virgin Mary of Heauen with the name of our Lady of Sichem what meant they tell me O Chambers when they called the Image of Sichem our Lady of Sichem was it because the same is there worshipped and adored too too diuinely yea with more honour then the most blessed Virgin
and yet should neuer vse the same being so much m Acts. cap. 6. 13. giuen to prayers and preaching but celebrate the diuine misteries with our Lords prayer onely as not onely n Greg. lib. 7. Epist. 64 Cardin Cusan ep 7. Ama larius de Eccle. officys lid 3. Rupert de diuinis off lib. 2. Hieron lib. 3. contra Pelag. Naucler Platina Cassander alii Saint Gregorie but diuers others doe deliuer vsing a Lyturgie as it is described by Saint Iustine doubtlesse more like the English Lyturgie then the Romane Masse I obserued also that downe must the authoritie of all those Historians Platina Almarius Polidore Durandus Durantus and very many others who attribute the institution and ordaining of all parts of the Masse to diuers Popes liuing long after the Apostles down also must that notable miracle written by o Iacobus in vita Grego primi Iacobus à Voragine an Archbishop amongst them in Italy at Genoa the miracle was thus and shewed in the time of Adrian Pope when there was great contention in the Church about the Canon of the Masse Thus it was the missall of Gregorie was laid with that of Saint Ambrose together vpon the Altar in Saint Peters Church and left thereupon all night that God would vouchsafe by miracle to demonstrate which of those two he would approue for the vse of the whole westerne Church God did so accordingly saith the wise Archbishop For the missall of Saint Gregorie was * The Roman Canon hath euer worst successe at such trials for as it was heere rent so Don Rodrigo Archbishop of Toledo aboue 300. and 40. yeares ago reporteth lib 6. cap. 25. of his historie that when trial was made betwixt the Gothian and Toletan Canon and the Romane first by priuate combate of two Knights after by fire et both trials the Toletan Canon preuailed the Knight for the Romane Canon was ouercome and at the second triall the fire consumed the Popes Canon that of Toledo being vntouched rent into leaues and cast vp and downe the bodie of the Church but that of Saint Ambrose laid open vpon the Altar readie to be read and so those ancient sages with Adrian their head gathered that the renting of Saint Gregories missall and scattering of the leaues of the same about the Church did shew that it was Gods will that the same should be vsed throughout the whole westerne Church but Saint Ambroses missall because it was laid open in Saint Peters Church vpon an Altar as readie to be there vsed therefore the same forsooth must be vsed onely in Saint Ambroses Church of Millane What wise coniecturer would not rather haue gathered the contrarie that the missall of Ambrose should be vsed but that of Gregorie despised but had you gone O ye Pontificians ad legem ad testimonium to the law and testimonie to the diuine Scriptures as you p Isai 8. are commaunded and not tempt God with expecting of testimonies from the dead which is dangerous superstitious damnable you would neuer haue so shamefully forgotten your selues And how is it imaginable that if the Apostles instituted a Canon of Masse deliuered to the Romane Church which also Saint Ambrose being made of a Catechumen a Bishop could not but find vsed and practised in his Church of Millane how durst that Bishop afterwards attempt to frame a new Canon for his Church omitting to vse that of the Apostles but perhaps he vsed theirs in the forenoone his own in the afternoone or else the two Canons had their turnes one after another Alas how are the sages of Pharaoh caught in their coniecturing And consider Christian Reader how can this miracle stand if the Canon of Masse had beene instituted by the Apostles and accordingly had beene practised both in France and Italy and other Churches for I hope Masse was said throughout Italie and France before the miracle what needed then Charles the Great to haue assisted with his Imperiall authoritie Adrian the Pope for the bringing in to vse the missall of * It is meere vanity to think that the Canon as it is now was so in Saint Gregories daies Saint Gregorie and the exclusion of that of Saint Ambrose Millane onely excepted where it is now vsed from all other Churches away away with these vanities Againe I demaund how could Scholasticus a priuate person of the Church or Citie of Rome or some otâ—er Church although p Bellarm. lib. 2. de missa cap. 12. Bellarmine the profound Cardinall would to the laughter of all faine q Bellarmine called great pillar of the Church and the Auflen of our time by Eudaemon in his confutation of Anticott pa. 48. haue Saint Peter signified vnder the name of Scholasticus compose the Canon of the Masse if the Apostles had made it and the whole Christian westerne Church had practised it before Did Saint Gregorie know that the Apostle made the Canon and that Scholasticus was onely gatherer or setter together in some better methode of that which the Apostles had composed and the Church of Rome in some sort perhaps neglected till Scholasticus his time and so to need his ordering and amending doubtlesse S. Gregorie nameth r M. Thomas Iames worthily obserueth out of S. Gregorie that Scholastians was a vsual name and often mentioned in S. Greg. lib. 2. epist missa scholastico duci lib. 9. epist 14. epist missa scholastic defensori lib. 7. ep 32. lib. 6. ep 26. lib. 3. ep 38. lib. 6. cp 45. alias Scholasticus as a man wel known to Iohn of Siracuse to whom he wrote that Epistle and I thinke it would proue the wits of Bellarmine and all the Ignatians to find where S. Peter or any of the twelue Apostles were surnamed by the name Scholasticus if S. Gregorie knew this why doth he not expresse it nay why doth he most expresly insinuate the contrary affirming expresly that the Apostles celebrated the dreadful misteries only with the Lords praier In his 64 Epistle of his 7. booke these are his words Orationem vero dominicam c. the Lords praier we therefore said presently after the praiers because it was the custome of the Apostles that they did consecrate the host of oblation at our Lords prayor onely and it seemed to me verie inconuenient that wee should say the prayer which Scholastious had composed ouer the oblation and should not vse the tradition which our Lord had composed ouer his bodie and bloud Thus most expresly Saint Gregorie the which authoritie must downe to the ground or else S. Gregorie be appeached of equiuocating or of ignorance that he knew not the tradition vpon which the Canon of Masse was founded as our present Romanists would now perswade the world But nothing be it neuer so manifest must ouerthrow the Canon of their Masse which indeed is the verie life of the present Pontifician Church and the liuelihood of their Priests Monkes and Prelates and yet through
the diuine and publique seruice throughout all Churches of the West what else do they intend but that the Pope may reigne throughout all those Churches which more or lesse through his excommunications interdicts promotions presentations and through the imbecility of Princes and the blinde ignorance of Christian people he hath conquered to his tiranny Baptizing them after the name of his See of Rome Romane Catholikes not after the name of Christ Christian Catholikes for Christian is a name now out of vse vnlesse it bee in the reformed Churches of Christ where Christ is truly and only honoured and glorified but howsoeuer the Popes tiranny bee applauded in seruice of vnknowne tongues doubtlesse the u 1. Petr. 5. Roaring Lion laugheth thereat to see by his institution warres to bee proclaimed against Gods Scriptures and all Antiquity God to bee depriued of his Honour which consisteth in the vnderstanding seruice and religion of the heart for he being a spirit x Iohn 4. in spirit and truth hee must bee adored the Christian flocke to bee dispoiled of their spirituall deuotion and comfort which is not possibly to bee had without the conceiuing and vnderstanding of such things by which the spiritual comfort is to be brought and ingendred in their soules They pretend forsooth that the misteries of their Masse will bee had in greater admiration if they be not in a tongue vnderstood by the common people Alas how wisely for I hope their people must vnderstand the mysteries of the Masse and therein be instructed as their Tridentine Catechisme commaundeth and as the Rhemists glory in their preface to the new Testament and if they must bee instructed to vnderstand the Diuine rites and Ceremonies Why may they not bee permitted to haue the seruice in a tongue that they doe vnderstand Their goodly argument that some of the auncient Fathers carried the mysteries of the Church closely in the primitiue daies falleth of it selfe for was not that done in respect of the Infidels and Catechumens but as for the faithfull they all well knew that phrase norunt fideles the faithfull haue knowen and they vnderstood all the mysteries for the most part The primitiue Church practised faithfully that of Christ y Mat. 8. Luc. 12 quod in aure c that which you heare in the eare preach vpon the tops of houses but although you were iustly afraid to haue your Masse mysteries celebrated in known tongues in respect of infinite impertinencies and contradictions that are in it why should you not suffer so much as is read of holy Scriptures in your Liturgies to bee read and song in tongues known to the Church And what may bee thought that Christs Apostles would write their Gospels and Epistles in the Greeke tongue Saint Mathew in his Gospell and Saint Paul in his Epistle to his Countrimen writing in the Hebrew tongue onely excepted but for that the Greeke tongue was most common throughout the East part of the world where Christian Religion was first planted And in the Primitiue Church al * I desire the learned Pontificians to tell me whether the Apoâ—riphall Liturgies of Iames Basil Chrisostom Ambrose yea of S. Peter also which they falsly pretend were not written by them in the most vulgar tongues vsed then in their churches confesse your tiranny O yee Romans and abuse Gods Church no longer Church-seruice was in this part of the World of Europe and that of Asia for most part in the Hebrew Greeke or Latine tongues because the same were more or lesse common where Christianity was first planted as for other countries where the Gospell was preached as first in AEthiopia who is ignorant but that the Churches Liturgie was from the time of the Eunuch vntill this day in the AEthiopian tongue Sclauonians had the like Armenians the like Egiptians the like Grecians the like Latines the like Hebrews the like and what doubt can bee made but that the Indian Conuerts by Saint Thomas had the like And wheresoeuer the Apostles planted any Churches what question can be made but that they did obserue the rule and z 1. Corin. 14. commaundement of the Lord to his Apostles that euery thing should bee done to edification and that glorious prophecie should bee fulfilled euery a Philip. 2. tongue shall confesse to his name yea the very Formes of all Church-seruices doe clearely shew that the People and Clergie were answerablye to conioyne their prayers together and to answere each other as it is deliuered in the b Constitut Apostol Clementis Cirill in Catech. mistagog Iustin Apolog. 2. ad Antoâ—mum liturgiae Iacobi Chrisosto Ambro. Basil saepe constitutions of the Apostles the olde Liturgies and other Auncient Fathers and what else did the comming downe of the Holy Ghost in the formes of so many fiery tongues at Whitsontide else portend and signifie but that euery tongue should confesse the name of our Lorde IESVS and where this more meetely then in their publique assemblies where they were to honour GOD and yeelde to each other all spirituall Comforte and consolation which could not nor cannot bee performed in dumbe and barbarous shewes I cannot heere omit to set downe a point of simplicity of their great Doctor Doctor Harding who answering an obiection made by D. Iewel out of Saint c Basil Hexamer hom 4. Basil affirming that the people together men women and children made a sound in their answers in the Churches in the publike seruice to God like to the sound of a waue striking vpon the Seabanks This profound d Harding answere to Bishop Iewels challenge page 8. Doctor would haue Saint Basil vnderstood onely of the peoples sounding the word Amen wisely insooth Doubtlesse the Doctor was in a dreame or else forgot what Countryman Saint Basil was or of what countrey people that Father speaketh e August in Psal 16. expos 2 Harding supra if he had remembred Greece or euer read any of the Greeke Lyturgies or seene the Greeke publike seruice which vpon the day of Saint Athanasius the Grecians are permitted to celebrate in their owne tongue in Rome he would haue well vnderstood that the Grecian Christians make longer answers and responses in the publike Church seruice then Amen But his answere to an authoritie produced by that learned Bishop out of Saint Austen perhaps is wiser no insooth more fond heare it Quid hoc sit c. what this is saith Saint Austen after we haue prayed to God to make vs cleane from our priuate sinnes we must vnderstand that we ought to sing as with humane reason not with voice as birds doe for Owsels Popiniayes Rauens and Pyes and such like birds oftentimes be taught of men to sound they know not what thus Saint Austen Now it is manifest that these words are to be taken of vnderstanding what is sung but what answereth Doctor Harding to them marry thus These words are to be taken of the vnderstanding of the sense saith
THE MOTIVES of Richard Sheldon Pr. for his iust voluntary and free renouncing of Communion with the Bishop of Rome PAVL the 5. and his Church I saw the woman drunke with the blood of Saints and with the blood of the Martyrs of Iesus and I admired when I saw her with great admiration Apocal. cap. 17. 6. Goe out of her my people that you be not partakers of her Sinnes nor receiue of her punishments Apocal. 18. 4. Published by Authority London printed for NATHANIEL BVTTER and are to be sold at his shop neere S. Austines gate 1612. To Mr. George Birker the Arch-Priest and all other Priests with the rest professing in England communion with PAVL the 5. Bishop of Rome that now is THese my inducements passing ouer with silence many others by which I haue resolued to relinquish renounce the communion of the present Bishop of Rome and to adioyne my selfe to the Catholike and truly Apostolike Church of England I doe not therefore addresse vnto you thereby to craue your patronages but to require your seuerest censures expecting only and humbly begging and doe daily multiply obloquies against me yea and libell also against me in respect of my booke written in defence of my Prince and Countrie doe presume to Dedicate these my Motiues which will proue nothing acceptable to Rome or to some of your tastes to your worthy persons and names the truth is the cause of this is my considence in truth which I deliuer the which being gratefull to her veriest enemies cannot but be grateful to many of you to whom I know the verie sound of truth is pleasant though through the seducements of your leadâ—rs and your little reading of Gods Word and bookes of controuersie you are now misled mâ—gnâ—rance but veritas filta temporis truth is the daughter of time shee doth not alwaies appeare at the first as God wot shee hath very latelie would God sooner to me yet now shee is come and appeareth I professe without lying God is my witnesse I senâ—â—bile feele in such sort as the soule can feele my vnderstanding and souâ—e as it were a new inlightned illustrated consorted and encouraged by a new change and translation out of the h 〈◊〉 1. shadow of darkenesse into the i Ad Colâ—ss 1. Kingdome of Gods beloued sonne Iesus for whose testimonie Oh how happie should I bee to suffer euen death it selfe But because I am growne of late so contemptible with you wherein I reioice haue and doe vndergoe the same fortune which my k 〈◊〉 6. deare Sauiour and onelie Master Iesus did sustaine being conuersant vpon earth in respect of the honor of the cause which I haue vndertaken sufferte modicum quid insipientiae meae suffer a little of my folly to vse the words of the l 2 Ad Cor. 11. Apostle in like sort beginning to commend himself in commending of my self to you in such things whereof for some circumstances I take now no comfort but rather am ashamed of them and with my very soule doe lament them When I liued in the Romane English Colledge I begin there if any one can say any great ill of me before that time or since let him not spare to speake hee hath good leaue it is well knowne how I was reputed to haue profited being there better esteemed then I euer thought of my selfe and for learning compared with your Doctor Norrice a man of farre worthier partes then my selfe with whom also had not his oppositions against the gouernours of the English Colledge and the generall commotion of the same Colledge letted it at that very time I had defended publike Theses and Conclusions out of the whole corps and body of Diuinity the same being with their Epistle Dedicatorie allowed and readie printed for that purpose but because Doctor Norrice might not haue that honor in respect he was theÌ„ in opposition against the Superiours I was desired not to expect lest also the Bishop of Cassano Doctour Norrices Patron and fauourer then should bee discontented thereat the same at Rome but I was promised to performe it in Spaine whether I was sent with letters of as fauourable commendations both from the superiours of the Colledge and their Generall Claudius Aquauiua as euer anie English Priest had and also with as ample faculties into England yea in some things as it is well known concerning The Rect â—r of the English Colledge â—iâ—hed me to set downe in writing what faculties I desired and that hee would procute from the Cardinall protector confirmation allowance of the same which was accordingly done so largely as none had so large before whereof I haue a Copy to shew dispensations in all degrees of marriages contracted or to be contracted touching all Ecclesiasticall positiue impediments letting or dissoluing marriage more ample then any other euer had before mee as any Priest or Ignatian then in England had And if I was not in good esteeme then and there why did the Superiors of the English Colledge request me onely alone aboue others to write a short letter rather then a Petition to the Pope who then was Clement the 8. by the same to giue testimonie to that Pope of their vpright gouernment in the Colledge which then was so eagerly called in question by most of the English there I could vse more folly courteous Reader in adding many more very fauourable particulars as of my free accesse to Cardinall Catetane Protector to their General Aquauiua c. but I haue been too foolish already being constrained thereunto Since my comming into this Kingdome it is well knowne I haue been too too industrious in exhorting preaching c. And it is as well knowne that my conuersation and entertainement hath beene with the best Honourable not excepted let those who haue knowne me last and longest who are very Worshipfull very true hearted English and vnacquainted with the Equiuocating Spirit Speake what my carriage and conuersation hath beene But good Iesus why doe I thus trouble my selfe thus to waste paper and inke calumniated I am and most disgracefully calumniated I shall be as the Right Honourable my Lord of Canterbury his Grace presaged to me when I first told his Grace of my resolution but I will reioyce therein and shall esteeme all as dungge so that I may glory m Ad Galat. 6. in the Crosse of Iesus Christ the onely comfort and ioy of my soule the n Act. 4. onlie hope of my saluation Let hell it selfe spew out against mee all most disgracefull taunts and calumniations I will to God commend my cause hee will bring the truth of my innocency in the end to light I will in the meane vse patience the anker of all Christian soules in times of any tribulations and distresses Thus most humbly beâ—eeching with heart prostrate and in all your behalfes the mercies of the o 1 Ad Tim. 2. onely Aduocate and Sauiour of Mankind that you may returne to
the p Isai 51. ad Corinth 1. cap. 10. Rock vnde exctsiestis from which you are cut and here after build onely vpon the q Ad Corin. 3. rock foundation Iesus Christ commending you all to his mercies and protection I take my leaue of you all this present Sunday being the 26. of Ianuary Anno Salutis 1612. Yours in Iesus Christ RICHARD SHELDON Priest TO THE CHRISTIAN AND CHARITABLE READER THE God of mercies in his most gracious prouidence concerning such as hee hath segregated to himselfe from all eternities doth often contrarie to their intended purposes and designes dispose and designe of them then working their conuersions to him when they least dreame thereof yea when they are purposely and obstinatelie striuing against it So hee dealt with Saul who brought vp at the a Acts 22 26. feet of Gamaliell profited so much in Iudaisme that by profession hee became a Pharisey and so zealous b Galat. 1. an Emulatour of his forefathers traditiens that at the mercifull appearance of the Saviour of mankind Iesus Christ hee was so repleat with Ignorant zeale and so c Acts 9. breathing out of threatnings against Christ that hee obteined letters of commission from the d Acts 12. Chiefe Priest in Hierusalem to goe into Samaria and to bring vp bound all those who should professe his name But prosecuting this designe because hee did it in c 1. Ad Timoth. 11. ignorance hee obtained mercie and therefore by the most gracious voice and shining light of him whom hee persecuted hee was most happilie prostrated to the ground in his way to Damascus and beeing led to Samaria the Place where hee intended most to oppose against Christ hee was there not onely conuerted by the ministerie of Ananias but hee was further so conforted and strengthned by the Spirit of God that of an instrument of wrath hee became a most Holy vessell of Election f Ibidem confounding the Iewes in their Synagogues the Iewes I say in their Synagogues who were erst the elect People of God g Ad Rom. 9. whose were the Promises and the Lawgiuing who iustlie gloried in that they were the h Ioh. 8. Children of Abraham to whom the i 2 Râ—g 3 Ierem. 33. Eternall Couenant with him and his posterity was made by God of whose temple God had promised to make k Psal 13â— his dwelling place for ener But these Jewes first so peculiarlie elected by God yea and euen then in some sort his true Church though afterwards wholly reiected and abandoned this most excellent witnesse of Christ did k Act 9. confound euery where throughout their Synagogues teaching that Iesus the Iust one whom they had denied and betraied was the Messias m Genes 22. promised to Abraham and his seede for euer Myselfe who a farre of can onely admire the vertues of this admirable witnesse doe most humblie intreat of God that I may in the lest modell imitate his zeale in the professing and testifying of Christs truth Hauing beene brought vp in Papisme and much profited therein I became so zealous an Imitatour and defender of all Romysh humane traditions and doctrines that I would most willinglie haue spent my bloud for the profession of the same earnestlie labouring by preaching exhorting writing early and late to draw all to a zealous profession of all doctrines of that Church for so much as meerlie concerned matter of Religion as diuers both may can and will witnesse which course I also prosecuted most zealouslie beeing grounded as I then thought vpon an inuincible Rocke to wit the Authority of the present Romane Church And although I call the heauens to witnesse euer since I entred into the studie of Diuinitie and serious perusing and discussing of diuers controuersies as to wit of the worshipping and adoration of Images of Indulgences of Purgatory of Merits and inuocations of Saints as necessarie to saluation of the Popes transcendent Supremacy of the imagined transubstantiation of the Canon of the Masse of the Publike seruicâ— in vnknown tongues and most speciallie of the maine principall and fundamentall controuersie of Iustification I oftentimes remained much vnsatisfied in my vnderstanding notwithstanding all I could read in Bellarmine Stapleton Sanders Vasques c. against all such doubts as eiâ—her out of Scriptures ancient Fathers or Councels were produced against the doctrines of these controuersies as they are now most stiflie maintained by the Romane Church yet in respect of the misconceiued dignitie and inerrabilitie of that See and her Bishops supposing that shee would decree nothing nor had decreed nothing as matter of faith but by generall consent of the whole Church I did so captiuate my vnderstanding in obedience to her and so firmelie receiue all that shee taught as faith that I would haue accounted my selfe most happie to haue suffered death for any point of her doctrine deliuered as a point of faith by her Thus walking in the way from Hierusalem into Samaria it pleased him who as I most confidently trust hath assumed mee to his mercies to knocke at my conscience and to prostrate my soule to a humiliation in her selfe to open my eies and eares to the hearkning of his voice bidding mee beware of the way in which I walked and looke whiâ—herunto the corruptions of that Church which I followed did lead mee the which hee vouchsafed so sweetlie to worke with his gracious illustrating and freeing of my vnderstanding that I could not much doubt at first but that it was n Psal 117. dextra Domini the right hand of the Lord which did touch my vnderstanding and as hee thus wrought in my vnderstanding so hee did also internally and immanentlie as me thought moue my will to a most sweet sincere and burning o 1. Iohn 4. Prou. 8. Iohn 14. loue of his Maiestie to a most resolute detestation of all my former sinnes greater or smaller euen to lament them p Isai 38. in amaritudine animae in bitternesse of soule purely for his loue onely moouing mee also to a longing desire to bee out of this wretched world and to bee q Ad Philip. 1. dissolued and to bee with him and withall so long as I should breath to beare a resolute resignation to auoid all occasions of sinnes whatsoeuer which also since my illustration hath so accompanied mee that looke as when I resolue to follow the truth offered so I increase in detestation of sinne looke as I haue temptations and suggestions moouing mee to wauer from the same either in respect of credite loue of my old acquaintance and of the world or of former meanes and maintenance so also I had inclinations to yeeld to other sinnes and a weakenesse also to withstand temptations as before It pleased also his infinite goodnesse at these times iointly to inspire and suggest vnto my soule that in his mercies and by his death and passion only I was redeemed and
being therevnto vrged by manifest truth and reason that it is not enough for them vpon their bare wordes to affirme this or that is a tradition Apostolicall or this or that is a doctrine Apostolicall because it is now generally obserued through out all those Churches which communicate with the Bishop of Rome no though at such times when there was no notorious or famous Church on earth to oppose against her and whereof no expresse beginning can bee shewed vnlesse they can withall for such their Traditions ascending vpwards euen vnto the Apostles times or the dayes of their immediate Successors and Schollers clearly and soundly deduct by graue testimonies of Ancient and Catholike authours that such thinges were euer more or lesse obserued and receiued as from the Apostles themselues throughout the Church of Christ if they will refuse this honorable triall of their Traditions and stand only vpon this idle answere and defence that the Church Romane now generally hath them and there is no beginning of them to bee shewed ergo they are Apostolicall they shall shew themselues to be meere wranglers wilfully wedded to most corrupt errours as I will most clearly demonstrate And herein I dare boldly challenge being most confident of this truth any Pontifician whatsoeuer be he Benedictine Fransciscan or Ignatian to shew me some ancient sufficient authority out of Councels or ancient Fathers that whatsoeuer might be obserued or should bee obserued in the later times of the Romane Church whereof no expresse beginning could be shewed should be therfore accounted Apostolicall because generally obserued in her g Epist 118. ad Ianuar. St. Austen indeede is vrged by the Aduersaries to affirme so much of some vnwritten Traditions in his time generally obserued throughout the whole Church but St. Austen is misvnderstood and his rule commonly cited not without corruption misvnderstood because his rule is of such Traditions whereof although nothing is written in holy Scripture yet they are mentioned in approued Authours and Historians more or lesse from the Apostles daies till his times besides great is the difference of 1200. yeares for so long is the time from St. Austens daies to vs for carrying downe of Traditions from the Apostles and in so many ages many thinges vnapostolicall h See Onuphr Genebrard and Platina supra pag. 3. might creepe into particular Churches and consequently into the whole whereof no certaine beginning might be shewed Againe St. Austens rule is commonly mis-cited For whereas that Father writeth thus in effect in his Epistle to i Epist 118. Ianuarius If the authority of diuine Scripture prescribe in any of these rites and ceremonies what is to bee done I I cite not the expresse words of the Father because editions are so different but all haue thus in effect answere there is no doubt to be made but that wee must doe as we reade the like I say if any of these rites which we obserue and the whole Church throughout the world at this present time obserueth for to dispure that we should doe otherwise were insolent madnesse but the Aduersaries commonly when they cite this place leaue out first what he writeth in the beginning of the sentence touching the authority of Scriptures Againe they leaue out commonly those words which restraine his meaning to his daies And in Saint Austens time it is manifest that the Christian Churches were not so diuided as since his times they haue beene and withall that a little before his time the generall Councels of Nice and Sardica had ordered most things and brought many things to light and yet notwithstanding this rule it is well knowne how Saint S. Aust in the same Epistle pronounceth that Christ instituted very few ceremonies Epist 118. Austen complained against multiplicitie of rites and ceremonies brought into diuers particular Churches in his daies wherewith the Christians were more heauily clogged then the ancient Iewes had beene vnder Moses which if it were euer true then it is now amongst the Pontificians most true who haue from their Popes some 1000 of rites and haue also innuerable lawes binding vnder the censure of their curses and heauiest excommunications and so frequently that a man may iustly suppose that there are few of that profession who are not more or lesse touched It is not credible to what number their Excommunications are growne since their tyranical vse of them See Nauar. Man cap. 27. num 50. by their lesser or greater excommunications his holinesse onely excepted who will be bound to no lawes no not to those which he sweareth inuiolably to keepe â—e being indeed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exlex iniqnus outlaw which Saint k 2. Thes 2. Paul hath prophecied should sit in the Temple of God as I will more fully declare hereafter But I will demonstrate that there are diuers practises and customes obserued throughout their Roman Church vniuersally wherof no beinning can be shewed which themselues wil not dare to affirme to be Apostolicall and so their rule by their owne confessions shall to the ground First is it not an vniuersall though impious practise throughout the Pontifician Church to paint God the Father in the forme of an old man and God the holy Ghost in the forme of a Doue by the same not onely to represent two persons of the most inenarrable and inexpressible Trinitie but also by the same and in the same to adore and worship those two infinite Persons what will they or can they shew me when this custome prâ—cisely began No I wis what must it therefore be a tradition Apostolicall it were impudencie or meere ignorance so to affirme and I thinke there is none of them as yet so shamelesse as to affirme it Nouell I am assured it is vtterly forbidden by the ancient Fathers of the sixt l Sinod 6. Cano. 82. generall Councell reputed an impudent thing by worthy Iohn m Damas Orthodox sid lib. 4. â—ap 17. Sinod Nicen. 2. act 4. 5. 6. 7. Damascene reputed a renowned Saint in their Church and a famous Patrone for the vse of other Images and by their Italian n Polid. lib. de inuentor Polidore Virgil accounted meere folly and which of their own men o Abulens Lira Alij commenting vpon the fourth of Exodus do not more or lesse condemne it and yet now the present Romane Church is so generally infected thereby with the leprosie of superstitious Idolatry that no man whose heart is zealous of Gods honour cannot seeing it but lament therefore Of this kinde also is the prostrate adoring of the Crucifixe it selfe vpon good Friday generally obserued throughout the Romane Church Can their best antiquarie amongst them shew me a beginning hereof no God wot what is it therefore a tradition Apostolicall shame will not suffer them to affirme it To this I adioyne their most Catholike and vaine custome of adorning their Images like as the old Paynims adorned Venus Iuno Ceres their vaine Gods
conclude these my Motiues about their idle rules of faith the Christian Reader who is carefull of his owne saluation and giueth obedient eare to that propheticall light of Gods sacred Scriptures expounded by the ancient Church which Scriptures Saint Peter n 2. Pet. 1. preferreth aboue that vision which he and his brethren had of Christ in mount Thabor he cannot but easily obserue what consequences are likely to follow out of three such corrupt Rules of faith as are in request amongst the Pontificians to wit infallibility solely and onely in the Popes definitiue iudgement authority of Apophricall Scriptures and the vaine authority of their traditions pretended to be Apostolicall where as they are nothing lesse The aduersary will for the validitie of these rules stand vpon the authority of their present Romane Church which hath receiued them of which their defence conformably to all antiquitie and ancient Fathers who taught otherwise we must also conformably to their proceedings search out of Gods word whether the Church of which they bragge so much be the true Church Succession in Sees onely will not suffice as by their owne confession is manifest in the Churches of Antioch Alexandria Constantinople c. but there is required also successioÌ„ in doctrine according to Gods word by which triall must be made of all Churches and of all doctrines and all after-traditions to which if they be not agreeable without perill of damnation they must not be receiued and this is the most expresse doctrine and faith of Saint Austen in o August lib. 1. de doctrina Christiana cap. 37. lib. de unitate Ecclesi cap. 2. but cap. 16. so clearly that I do suppose no Pontifician Priest dare scarce read that Chapter to his family sundrie places yea of Bellarmine p Bellarm. lib. 2. de verbo doi cap. 2. Basil serm de fide himselfe though as it may be thought he not very willingly confesseth this truth Other means saith he may deceiue but nothing is more certaine then the Scripture and therefore by confession of all both ancient and moderne writers the triall by Gods word is most firme and assured The fourth Motiue THe fourth Motiue and that very effectuall The fourth Motiue with me is that transcendent power both in all temporals and spirituals which later Popes contrary to Christs institution and practise of holy Primitiue Popes challenge and which the Romane Canonists and Cardinals ouer-liberal of that wherwith they haue nothing to doe doe flatteringly thrust vpon their Romane Monarches In spirituals he challengeth and they grant vnto him to be the onely supreme and immediate Pastor ouer Christs flocke so that looke how ample and immediate Christs iurisdiction for saluation of soules was so is his he glorieth in that title and they giue it him which q Greg lib. 4. epist 38. S. Gregory so much detested as the very badge of Antichrist he will in the gouernment of Christs flocke haue no Peere nor Colleage He is content to be honoured with that title yea and aboue that ambitious title the which Constantius the Arian required for he was content with numen nostrum our power or diuinitie but the Pope can willingly acept of supremum in terris numen the supreme and highest diuinitie or power vpon earth O ye heauens be astonished and euerlasting gates be desolated the pretended only Vicar of Christ the successor in some sort of that poore fisher who r Act 3. gloried in that he had neither gold nor siluer must heare and that from renowned * Proesat ad Grego 13. in principia doctri Stapletons mouth the Spanish kings professor in Louane the English Pontificians chiefe champion thus thy supreme diuinity vpon earth iust God how more iustly may we lament with those words of Saint Gregory against Iohn of Constantinople for his extraordinary fasting surnamed Ieiunator the faster f Grego lib. 4. â—p 38. O alasse all things that haue beene forespoken are come to passe the King of pride is at hand and that which is a wickednesse to be spoken a whole Army of priests is prepared for him because those serue the proud necke of elation and pride who haue beene set to giue example of meekenesse and humility Thus that Father in those times when the mysterie of iniquity began to worke most apparantly in the Patriarke of Constantinople but appeared more clearly in one of his next Successors to wit Boniface 3 who emulating the Constantinopolitan Patriarks for their pride obteined of Phocas that hatefull and traiterous vsurper rather then Emperour to decree by constitution that the title of Vniuersall Bishop should for euer after belong and be giuen only to the Bishops of Rome this is a matter vndoubted of by auncient t Sabel Aenead â— lib. 6. Platin. in Bonifac. 3. Otho lib. 5. Paulus de gostis Longobard Marianus anno Dom. 608. Duerenus de sacris Ecclesioe ministris lib. 1. cap 10 Abbas in Phoca poene emnis aly Sigebert Regino Luitpran Anasta Baron annal ad annum 606. Historians and yet perchance this Boniface did not assume by that title so much vnto him as these latter Popes doe to wit to be immediate pastors of all the whole Church comprehending all Partriarkes Bishops c or that there is no power nor iurisdiction in any Prelate or Pastor of the Church whatsoeuer which is not dependantly from them and of them so that they can and may peremptorily call to their court all causes greater or smaller and according to course of law or otherwise finally and * Iudicare c. to iudge and decree whether it be necessary to depose a Prince belongeth to the Pope of whose iudgement whether it be right or not no man may iudge Bellar. contra Barck ca. 12. vnappellably ende and determine them and if any either Emperour Prince Prelate or Vniuersity would offer to appeale from any of their sentences though most exorbitant and tirannicall they should thereby deserue to bee cursed with Bell Booke and Candle I cannot thinke that in Bonifaces time the Romane Bishops were growne to that height of Antichristian pride that was left for later times when the Diuell was to be let loose after the thousand yeeres of his binding Notwithstanding he challenged by Phocas his constitution to be only called vniuersall Bishop of the Church against which title Saint Gregory so vehemently and Christianly exclaimeth in u Greg lib 4. ep 32. 34. 38. 39. diuers Epistles testifying and demonstrating most plainly that that Antichristian title robbeth all Bishops of their honour and maketh that the Assumer thereof should bee reputed Antichrist This being so in this Auncient Father how durst D. Stapleton x Staple principi doctr lib. 6. cap. 7. that renowned Professour of diuinity endeuour to make Saint Gregory speake against himselfe in this very epistle and out of him labour to proue the present Romane supremacy and Monarchy which that Father so much
detested Whereas y Lib. 4. epist 38. S. Gregory in a learned discourse writing against the Patriarke of Constantinople Iohn who claimed to bee vniuersall Bishop of the Church and had procured Maurice the Emperour to write to Saint Gregory for the same purpose sheweth that Christ is onely head of his Church and that there is no other head but hee adding much to that purpose he adioyneth thus Certe Potrus Apostolus primum membrum sanctoe c. Certainly Peter the Apostle the first member of the holy Vniuersall Church Paul Andrew Iohn what else are they but heads of particular people and yet notwithstanding they are all members of the Church vnder one head and that I may bind vp all within a short compasse of speech the Saints before the Law Saints vnder Law Saints vnder Grace all these perfiting one body of our Lord are all placed in the members of the Church and no one would euer haue himselfe called vniuersall Thus farre hee with much more in that Epistle the which whosoeuer shall reade if hee respect Saint Gregories authority confirming his doctrine also out of Scriptures it is not possible hee should beleeue the present Romane Monarchy How then thou wilt demand can Doctour Stapleton find any thing in this very Epistle for the Popes exorbitant supremacy he hath found somwhat yea in this very sentence by me cyted but he hath vsed a certaine figure called of addition by thrusting into the text as he citeth it the word Petro Peter And maketh Saint Gregory speake thus Truly Peter is the first member of the Vniuersall Church Paul Andrew and Iohn what are they else but of singular flocks heads and yet all vnder one head Peter are members of the Vniuersall Church Thus hee Some Dowists and precise Pontificians will perhaps say it is not possible that learned Stapleton should so corrupt this auncient Father let such take paines to examine z Grego lib 4. epist 38. Staple principia doctrina lib 6. c. 8. and then iudge as they find I could shew also how he corrupteth by subtracting but that vpon some other occasion I must needs confesse when I reade this egregious corruption in him that I resolued neuer to trust Pontifician doctour againe without triall citing any sentence for the Popes monarchie It is not imaginable what suppositious books haue bene obtruded vpon the world to support this declining Monarchy but ruet ruet it will fall it will fall and God graunt it may rather be ruinated Lino as an auncient Sibile prophecyed that is with paper to wit learned books rather then with fire sword famine cold as the Sibill Delphicke prophecied vnder Romulus raigning and Rome triumphing and according as Saint Iohn a Apoc. cap. 18. hath fore-prophecied in his Reuelation I cannot now stand prolixly to ouerthrow b See for this purpose Cusanus concoâ—d Cathol lib. 2. ca. 20. and Euseb lib. 5. hist cap. 25 26. especially consider how the Councell of Chalcedon in the 16. action did most resolutely oppose against the Pope their decree hath preuailed this ambitious Monarchy of the Popes by the decrees and constitutions of auncient and later Councels of Nice of Constantinople the first and eight of Chalcedon of Sardica Carthage Constance Basile and by vniforme consent practise of the Greeke Church I will therefore heere onely adioyne somwhat concerning the other branch of this my motiue to wit the Popes arrogant and persumptuous claime c Bulla Pij 5. in Elizabet Clemen 7. in Henri 8. Clement 8. in Henric. 4. Franc. Sixti Quinti c. ouer Princes and kingdomes wherin he assumeth that honour and power which was neuer giuen him by Christ the mysterie of which iniquity hath wrought so powerfully in these latter Popes to fulfill the prediction of d 2. Thess 2. Saint Paul that the Romane Empire according to the exposition of the ancient e August 20. de ciuit 19. Tertul lib. de resurrect carnis Hieron epist ad AlgasiaÌ„ q. 11. in Danielem Aeneas Sâ—luius lib. de ortu Roman Imperij Irenae Theod. Bellarminus lib. 3. de Roma Pont. Ribera viegas in Apoc. Chrisost Amb. Theoph. Primas in 2. ad Thessal 2. fathers was not to be taken away vntill a certaine Antichrist should come I said a certaine Antichrist not because there shall bee onely onely one in number or person but to distinguish him from some other kinds of Antichrists described in some places of the Reuelation and other parts of holy Scripture but then at his comming the empire must De medio fieri be done or taken out of the way but whether it shall be taken out of the waie by the direct meanes of Antichrist or not the Scriptures do not expresly affirme it some of the Fathers yea the Rhemists doe incline to thinke so and doubtlesse it is most probable that the holy Ghost meant so because he maketh the standing of the Romane Empire to be a let and hindrance against the comming of that man of sin Antichrist which f 2. Thess 2. is here prophecied by the Apostle the which thing if it be true it cannot possibly be auoided but that the later Popes be that Antichrist of which the Apostle heere foretelleth who mounted not to their perfect height of iniquity vntill the Romane Empire was made out of the way which was done by them as I will anone shewe For my part I doe very resolutely affirme that whosoeuer shall haue taken the Romane Empire out of the way and shall haue made himselfe the direct or indirect supreame Monarch of the world and withall shall sit in the temple of God that is shall challenge onely to sitte without peere and equall in the vniuersall Church of Christ to Teach all Gouerne all Censure all Command all and necessarily not to be taught censured or corrected by any whatsoeuer The Popes extoll theÌ„selues neither the triple crown nor adoration was first freely giueÌ„ but exacted by themselues that this must needs be the man of sinne the sonne of perdition the outlaw or man without law who extolleth himselfe aboue all that is called God marke extolleth himselfe or that is worshipped Now whereas it is manifest that the Popes by their practise and decrees doe challenge the later to wit the spirituall Monarchy and vniuersall supremacy in the chaire of Gods temple yet they haue not perhaps professedly by decrees challenged to be the supreme direct monarchs of the whole World in temporals I said perhaps for the decrees g Alexander the 6. his decree of diuiding the East and West Indies which he pretendeth to doe ex plenitudine potestatis and gratuito out of the fulnesse of his power frankly Bonif. 8. his decree vnam sanctaÌ„ and his Epistle to Kâ—ng Philp the faire a king of France Leo 10. as Petrarâ—h reporteth him lib. de rebus me mâ—randâ—s gaue the kingdome of Saracens to Sanctius who required him wih the Caliphship of
Baldach of certaine Popes make mee thinke there wanteth no good will but onely meanes and possâ—ssion which their Canonists and Ignatians labour a pace in euery place where they can finde footing by their preachings secret conferences and bookes to procure vnto him And consider this what bookes are with more fauour receiued printed and published at Rome then those of this stampe and kinde For this respect Pesantius Bozius and such like shal be cherished there Bellâ—rmine in the time of Sixtus the Monarch of the world who had deuoured England in his vaiâ—e Psendopropheticall hope Bellâ—rmine I say because hee applauded not the Papall Monarchy of Sixtus but wrote against it found no fauour but was glad to auoid Rome for feare of frying but h Bâ—llar against Barkley and his anâ—wer to a Ve netiaÌ„ Doctor saepâ—ssime de Rom Pon. â— 5. c. 6 now by end euouring to bâ—ing the Monarchy of christendome vnder the Popes command with the distinction of indirect direct he hath profited so much that hee hath purchased a Cardinals hat the next steppe to the Romane Monarchy it selfe the which if he euer obtaine doubtlesse he will speake as Sixtus did for as his doctrine is much changed from that it was in Sixtus time so doubtlesse if he proue Pope it will * Hanores mutant moâ—â—s come to greater perfection i Baron in annalibus saepissime Steuch lib. de donat Constant Bozius alij Cardinall Baronius good God how he trauaileth as though he were wich child to bring forth this Monarchy throughout his Annals and Augustinus Steuch more earnest then he if it may be how carelfully doth he record Diplomes and Charters by which the Popes challenge the direct and supreame Soueraignties ouer most kingdomes of the West as of Spaine France England Ireland Hungary Norway Sicily and of which not but such baubles I passe ouer the trying of those Charters I put off to those whome it concerneth I will onely a little examine how this man of sinne that sitteth in the Temple of God is saide to sit in Gods Temple doubtlesse it cannot otherwise bee well vnderstood then of some principall part of the externe and visible Church of Christ there beeing no other temple of God of which it may with any probability bee expounded To expound it of the Temple in Hierusalem were very incongruous yea impossible coÌ„sidering the same is destroied and that the desolation thereof shall continue til the end as k Dan. 9. Hieron ibidem Daniel the Prophet hath foretold yea and Christ himselfe seemeth also to haue l Math. 24. In the time of Iulian the Apostata when the Iewes atteÌ„pted to haue reedified their temple in Hierusalem they were miraculously letted by God a tokeÌ„ that the same shal neuer bee reedified Baronius his Annals in Iuliano Theod Socrates lib. 3. foretold so much to say that Antichrist when he commeth shall reedifie the Temple of Hierusalem in the same place where that of Salomon stood and it therefore to be called the Temple of God by the Apostle is too too improbably and idlely said with as much congruity as to say that the turkish moskyes in Constantinople are the Church of God because standing in the same places and within the same materiall walls in which once the True and onely God Iesus Christ was worshipped The Pontificians would be offended to heare their Church of the blessed Virgin Mary and all the Martyrs in Rome to be now called the Temple of all false Gods because it was so once called by the name of Pantheon Besides if wee will beleeue the Rhemists * The substaÌ„ce of Lessius demonstrating book coÌ„sisteth in that hâ— confoundeth diuers predictioÌ„s concerning the states of diuers enemies of Christ and diuers calamities of the Church to the imagined 3. yeeres and a halfes raigne of one singular maÌ„ Antichrist Leonard Lessius in his laborious and demonstratiue booke of Antichrist we must think that Antichrist when he commeth shall worship no God a toy for if so how then shall he be thought to build a temple to the true God what Worship no God and yet build a Temple to the true God a Paradoxe But most cleare it is and to me it hath beene often confessed by diuers learned Papists that Antichrist is said to sit in the Temple of God because he shall vse a tirannical proud vsurped imperious gouernment in the visible Church excluding the society paritie of any other in that vsurped office of his changing that forme of gouernment which Christ left in his Church and by tiranny seeking to draw all to himself m Annotation in 2. ad thes 2. an 5 as the Rhemists themselues affirme But that this Antichrist of which Saint Paul speaketh shall sitte in the visible Church of Christ visible I said for so they are to be expounded diuers auncient n Aug lib. 20. de ciuita cap. 19. Hieron ad AlgasiaÌ„ q. 11. Greg. l. 4. epist 34. 38. 39 et in 2. ad Thes cap. 2. apud Paterium clarissime Robertus lincolniens apud Math. Paris in Henrico 3. anno 1162. Coruelius mussorat habita in con Trid. dominica 3. adueÌ„tus Athanas in epist ad solitar vitam agentes Hilar. li. cont Constan Lucifer in lib. moriendum pro filio dei Bernar. ser in conc Rem et serm 33. in cantica Hieron in Dan. 11. Hila. cont Auxent This greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antichrist in properlinar gie significatioÌ„ according to the differeÌ„t vse of the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke signifieth one that is for insteed or against another all which three significations are vnited in the man of sinne called Antichrist beeing annointed insteed and against the true annointed Lord Iesus Christ Fathers eyther expresly affirme or by most euident consequence it is deduced out of them S. Austin S. Ierome S. Gregory and others expresly Cornelius Mus seemeth to affirme so much although hee dare not speake it expresly Athanasius also agreeingly with Hilary and Lucifer Calaritane make therefore Constantius the Arian Emperour Antichrist because he assumed to himselfe all rule tiranically in the Church and against Church-men Saint Bernard not farre from this conceit where hee chargeth the Church-men for seruing Antichrist Saint Gregory is most cleare for otherwise how vnworthy an argument were it in that Father to call Iohn of Constantinople Antichrist and the Title of Vniuersall Bishop Antichristian if Antichrist when hee should come was not to bee either a Bishop or not to challenge any such vsurped power or any such name Along while King Henry the eight Queene Elizabeth both of renowned memory were certaine Antichrists with the Pontificians in respect they challenged the titles of cheefe Gouernours in the Church of England the sense whereof being now sufficiently explaned and by the same made euident that they require no more then what their predecessors had and vsed though not with the name
Priests within this Kingdome To go on let vs consider the adorations and acclamations which are giuen him being mounted vpon mens shoulders with a triple crowne vpon his head which he weareth as some affirme to signifie his absolute Soueraignty in all matters temporall and Spirituall others to represent that hee is vpon Earth insteede and Vicary of the most infinite Maiesty of the Father Son and holy Ghost but alasse heere is a difference they three haue but one crowne the Pope hath three but that is answered thus as there is a vnity in Trinity so heer is a vnity of a crowne in a Trinity of Crowns others say it representeth the three Crowns which the now pretended Romane Emperour receaueth at three speciall cities of the Empire one of Iron in Apuisgrane one of Siluer at Milane another of Gold at Rome if so may I not iustly call it an image of the last beast an Image because it representeth what he aymeth at and hath not yet fully gotten in his possession an image because it representeth what the glory of the Romane Empire was as beeing the last Empire and most glorious concluding as it were the three former of the Assirians Persians Grecians in one I said of the beast because as the other auncient Monarchyes of the Assirians Persians Grecians were z Dan. cap. 7. 8. described by the holy Prophets in the formes of beasts not in respect of their temporall Soueraignety and power which was sacred and holy but for that they should set vp Idolatry and should wickedly or impurely gouerne their Monarchies so also was the Romane Empire for the same respect described by the fourth beast as in like sort vnder diuers formes of beasts shee is described in the reuclation of S. Iohn and if the Roman bishop may be caled an Image of the beast I leaue the reader to make the consequences out of many places of the Reuelation of S. Iohn One thing I note how that in the dredfull a Apocalip 13. persecutions afflictions of Christs Church none shall bee permitted either to buy or to sell who haue not either the image or Character or the number of the name of the beast what is the Image but the Popes supreme Romane monarchy what the Character but the oath or promise of obedience to him what the number of his name but * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine linglish signifieth Roman hath the number 666. So the learned affirme also that the worde in Hebrew signifying Romā hath the same number Romane which is now the only mark of the saithfull among the Pontificians more esteemed then Christian and it is so prouided by the most vigilant industry of the Bishop of Rome whersoeuer he ruleth what by his excomunications interdicts suspensions c. That no man can either buy or sell or haue temporal or spiritual commerce who adoreth not the image or hath not the character or the number of the name of the beast But to returne to the Pope mounted vpon mens shoulders with a triple crowne vpon his head and with those acclamations from all adoring him vpon their knees liue holy Father liue holy Father expecting also remissions and indulgences of their sinnes in Purgatorie for the same meeting and honorable attending vpon him can any man say be is not adored yea he is adored sitting yea and sitting in the temple yea the temple of God if Saint Peters Church in Rome be Gods or if the Romane Sea and Church be Gods Yea and if Saint Markes Church in Venice be Gods he was adored there when he sitting the famous Fredericke and one of the most renowned Emperors came prostrate vnto him kissed his foot which submissiue action when he was doing ambitious Alexander not the great but the third set his foote vpon his necke in a most contemptuous manner this Historie although both Baronius Bellarmine and Parsons for very shame would denie it yet it is most certaine for besides approued d Nauclerus generat 40. anno 1177. Iustinia lib. 2. rerum venet Massonius in Alexandro 3. Hieron Bardus la lib. de hac historia edito where he citeth many Pontisician historians for the same Historians which mention it the same is also painted in tho Popes pullace at Rome in the very next roome to the old chappell it is also to be seene painted in Venice in one of their Councell roomes and if any of them be now lately defaced they haue but the fortunes of Papisse Ioanes pictures wher of one was remoued lately out of the Church of Sienna by Clement the eight his commaundement as c Baron epist ad Florimond apud eundem Baronius ioyfully writeth to Florimond the other by Pius the fifth in Rome and cast into Tiber to remoue the memory of the feminine Pope although some shamefully doe affirme that Sixtus the fifth remoued it because it was a let to his building But to proceed as he was adored in Gods Church in Venice so wheresoruer he sitteth he is adored by all either suppliants to him or his attendants Furthermore out of their f Lib. 1. ceremonial ceremoniall booke heare a little more for his adoration whether you be Princes or people that you may know how to behaue your selues when you shall meete the Pope Soueraigne Kings and absolute Princes themselues if they chance to be with the Pope must haue their seats so placed that they may sit not equally by the Popes side but as it were towards his feete he must not rise vp to Princes when they come to him to the Emperor onely after reuerence if so much done vnto him he must rise a little to honour thereby the Emperour and must also giue him his hand to kisse and further if he be to be carried vpon mens shoulders if any Princes be present they must make offer and a seeming to beare him vpon their shoulders O yee heauens be desolated what is not this man adored sitting and sitting in the temple The Laterane g Sess 3. 10. Councell vnder Leo saith that the Pope is to be adored of all people because he is most like God called therefore by h Prefat ad Gregor 13. in princip doctrinal Stapleton supremum in terris numen the supreame Godhead or diuinitie vpon earth and by a certaine Neapolitane in his Theses vice-deus a Vice-God and his power called the Pontifician omnipotency and by the i Extrauagant Ioh. 22. cum inter See lib. ceremoni Sect. 7. lib. 1. August Steuchus-sepissime de donat constantini Our most holy Lord our most blessed Father his holinesse See the Canon of Pope Nicholas cap. omnes dist 22. glosse vpon the extrauagant Dominus Deus noster our Lord God the Pope which glosse Parsons did ignorantly often denie to be found vpon the extrauagants Histories are full fraught with such relations of adorations and most adulatorious Epithites giuen to his Holinesse the proper name and calling now
Germany then I demand again who hath remoued him doubtlesse Antichrist the man of sin or the man of sinnes great precursor and the outlawes forerunner Answer me in good earnest is not soueraigntie and an vnappellable supremacie in temporals so essentiall intrinsecall and substantiall to Imperiall state and dignitie that the same being taken away imperiall state and dignitie is also taken away who can denie it agreeingly who that hath read any thing can denie but the Romane Bishops haue taken this supremucie and soueraigntie from the Romane Emperours what doe not the Romane Emperours homage to the Popes at their Inaugurations are they not then made by their oathes of fealty and liege seruice homines Papae the Popes men as they are called do they not at their inaugurations r Radeuike de gestis Frederi renounce the royalties of Rome and resigne them to the image of the beast and promise neither to come to Rome nor stay in Rome without the Popes free allowance Read the ceremoniall Booke in their inaugurations and you will finde it so Trust not the Dowists some of them perhaps out of ignorance will denie it they that doubt of this truth of which all histories make menttion and the very obseruing of Romes gouernment will shew it where the Emperout hath as much soueraigntie and as many royalties and imperialties as the great Turke or the French King hath let them read Å¿ Clement 5. in cap de iureiyrando Clement Popes decree and t Gratian. dist 63. in his two papall Canons for this purpose concerning Emperours fealties to Popes and so expounded by their glosers Gratian but for all others most clearely their late zealous and religious historian u Onuphrius in vita Grego 7. Auentihe lib. 5. Annal. Boior Hildebrandus c. subuerted the Ecclesiasticall state disturbed the kingdome of the Christian Empire as a whole Sinode of Bishops affirmed apud Abbat Vrsperg ad annum 1080. Onuphrius writing and pronouncing thus Gregorij 7. decreto c. by the decree of Gregory the 7 not onely the Emperour Henry the 4. but all the Latine and westerne Kings to haue beene attempted and violated and after them also the Bishops and the whole Cleargie of France of Italy and Germanie the Maiestie also and dignitie of the Romane Empire by the same ouerturned and euerted and that which was farre worse such foundations were laid by which all the power of the said Empire was weakened and beaten downe thus he Hearken Christian reader to a truth manifest in it self ingenuously acknowledged by Onuphrius here the maiesty and dignitie of the Romane Empire euerted by whom by decree of Gregory the seuenth Heare the euersion of all the Bishops of France Italy and Germanie by whom by Gregory the seuenths decree heare such foundations laid by which all power of the Romane Empire was beaten downe by what means by the decree of Gregory the seuenth what was hee a Pope yea a Pope who came presently after the thousand years when the x Apoc. 20. deuil was to be let loose This man therefore did take the Romane Emperours dignitie out of the way he did withall many prodigious wonders and lying miracles as the Pontificians affirme of him thereby making him a Saint forgetting that according to Saint y 2. Thess 2. Pauls reuelation the destroyer of the Empire should in himselfe and by his ministers worke many prodigies and wonders for the Apostle writeth thus of him that his comming should be in all power and in all lying signes and wonders note the words marke the mysteries to the seduction of those who had not receiued the charity of truth his miracles and prodigies shall be * See Saint Grego in 2. ad Thess 2 apud Paterus where you shall finde that Father discoursing that the miracles of the true Church in respect of those of the man of sinne and his seruants should be very few for then the grace of doing miracles shold be taken from the Church many mightie and great to the seduction of the greatest part of the world for the greatest part receiue not the charitie of truth yet lying because appearing as true miracles but are not lying also because wrought for the supporting of errours and lies lying because wrought by the power of Satan parent of lies Truly the holy Ghost see the concordancie of Scriptures most liuely describeth these manner of men in the reuelation vnder the horsemen that sate vpon the red black and pale horses to whom power was giuen to take peace from the earth and by their hypocriticall lyes to deceiue the world for since and when these Popes attempted the taking of the Romane Empire out of the way together with their prodigious lies and fabulous legends they haue filled the whole world with such rebellions ciuill commotions most dreadfull warres and horrible impurities suppositions hipocrisies that no man whose eyes are not wilfully shut can be ignorant but that they were * I doubt not to interprete thus that as by the white horse Apoc. 6. Christ and all holy Church-Gouernours were signified so also by the red pale and blacke horses other wicked gouernours in the vâ—sible state of the Church were designed ibidem the red blacke and pale horsemen who were to take peace from the earth and to set Christians together by the eares vnder colour of preaching the Gospell of Christ but in truth to preach the Papall Gospell of temporall Monarchy and idolatrie But such as haue the charitie of truth that is of Iesus Christ z who is the onely way to life and truth and doe wholy confide in his mercies and rest vpon the redemption and iustification in him walking in good works in which he hath ordained commanded and appointed them to walke in shall not be seduced by these men but will rather suffer many deaths for the testimony of Iesus as a S. Iohn in his Reuelations hath foreprophecied of the last * It is most euident that such as of later times haue beene put to death by the Pope and his for that they would rest only for their saluation vpon the merits of Iesus would not adore the Roman Images SacrameÌ„tal God haue bene put to death for the testimony of Iesus as of late â—â— very credibly reported oâ— a worthy Christian English man M. Mold whom the Pope hath caused to be put to death for the testimony of Iesus Martyrs of the Church But a little more of the taking away of the Romane Empire by the Popes for I demaund how can the present pretended Romane Emperor be stiled by the title Romanus Augustus Imperator Augustus and Emperour of Rome who hath nothing at all to doe in Rome not so much in sooth as the Ottamans of the East who haue gotten the Empire of the East and sit in the throne of Constantine who was sometimes the Emperour Augustus of Rome And doubtlesse if the Alman Emperour or King
with a sincere faith in a stonc or by a stone He teacheth also that a maÌ„ may worship God by the deuils substance as he is cited by Eudaemon l. 3. numer 31. Caieta in 3. q. 25. art 3. Azor institut lib. 9. cap. 6. Valentia lib. 2 de idololat cap. 7. Bananent Albertus Richar in 3. dist 9. alâ—i poene omnes by Thomas Aquinas their Angelicall Doctor by the very Councell of Trent as Suares and Vasquez expound it of diuine adoration of Images and other Ignatian Readers of diuinitie at Rome as I haue often heard It is the most expresse doctrine of rheir famous Casuist Nauarre and almost all their Summists of Valentia wherein he is most vehement of Vasquez who as Eudaemon citeth him teacheth that a man may worship God with a sincere faith per lapidem vel in lapide by a stone or in a stone and if I forget not he affirmeth that a man may sincerely worship God in and by the Diuels substance u Bellarmine would seeme to haue an opinion and explication by himselfe but wherein he would seeme to differ he affirmeth as badly if not farre worse then others doe he would haue forsooth the prototipon or person to be worshiped directly and per se for it selfe or by it selfe but the Image per accidens accidentally and indirectly as it is considered and vsed as an actuall representation of the Prototipon by which doctrine hee composeth in truth a certaine Idol of Christs Images and the Images of Saints with their persons making of them and their Images one obiect of adoration x Valentia lib. 2. de Iodol cap. 7. Valentia seemeth in this doctrine to be impudent persons for the good Ignatian will not sticke to affirme that diuine worship honour may and must be giuen directly per se to the Images so it be not giuen to theÌ„ as to Gods theÌ„selues and so saith he it is not Idolatrie O curuam animam O earthly and crooked soule It were impertineÌ„t to cite Authors for this purpose it is generally by them all most expresly affirmed by famous Cardinall Palliotto and Azorius the Ignatian my master in Rome deliuereth y Azorius lib. 9. institut cap. 6. that it is generally the doctrine of all their doctors that Images are to be adored and worshipped with the very worship of the Persons which they represent for the PersoÌ„s sake But I here protest before God that as often as I haue read this doctrine in the Pontifician doctours yet I neuer receiued it and euer I haue perswaded my acquaintance neither to beleeue it nor to practise it and therefore as I hope I haue the sooner found mercy but yet I am blame-worthy that I would so long continue in communion with such impious and most abominable Idolaters yea and also sometimes do some externall worship before Images but my intention was euer caried from the Images to God and his Saints I call this doctrine of adoration of Images most impious and abominable because most expresly against the sacred z Deut. 4. Exod. 20. Sapi. 14. ad Rom. 1. Epist. Ioh. 1. cap. 4. Isai Ierem. Baruch Psalm saepissime word of God and his second eternall commaundement of the decalogue which they curtalled and mamed doe deliuer in their Catechismes because they would not haue ther ignominie discouered it is also a-against the authoritie of all ancient Fathers whatsoeuer and I challenge all the adorers and worshippers of Images to produce but one authenticall sentence on t of some ancient Doctor of the Church for their adoration and worship They that will vnderstand what the ancient Church did beleeue concerning the adoration of Images may read Saint a August in Psal 113. epist 119. 59 Tertul lib. de idololatria soepe Amb deebitu Theodosij in epist ad Valentinian 31. non â—ult se deus in lapidibus coli God will not be worshipped in stones Et in epist D. Pau. ad Eph. And in his comment vpon the Epistle to to the Romans by what reason or by what authority may the Images of Saints or Angels be adored when as the Angels and Saints would not suffer themselues to be adored Lactant sapissime Hieron m 2. Dani Minutius Felix in Octauio alii omnes Austen with other Fathers fully and clearely pronouncing against the adoring of such creatures The Councel of Frankford consisting of all the Bishops of the West assembled in the time of Charles the Great against the Nicene Speudosinode vnder Constantine and Iraenes where the adoration and worshipping of Images although not so abhominably as is now taught by the Pontificians Ignatians was decreed vtterly condemned and detested the adoration of Images But it is a world to see how b Bellar lib. 2 de imag cap. 14. Bellarmine endeuours to shift of the authoritie of this Councell of Frankford which sometimes hee would gladly haue â—o be counterfaite sometimes he endeuoreth to say that the Fathers at Frankford did not condemne the second Nicence Councell which commanded the adoration of Images but another Councel of Constantinople which consisting of almost al the Bishops of the East did command the abolishing of all Images in respect of the horrible abuses committed in the worshipping of them the which Councell ought to take place as being both before and as frequent an assembly of Easterne Prelates as that of Nice was but it is too too apparant in the Councell of c Liber Caroli magni prafat See Roger Houe den continuat Bedae anno 792. Regino adann 594. Hinâ—ma Archbishop of Rhemes in his Epistle against Hinâ—mar of Laoun affirmeth as much clonas Episc Aurelâ—an lib de cultu Imag. Abbas Vrsper Also testifieth as much although the word Constantinople be foisted into his Historic Chron. 793. Frankford that they condemned that Easterne Councell of Nice in expresse termes which had commanded the adoration of Images and therefore the Fathers with ioynt voyce concurring pronounced that although sacred Images were to be kept yet notwithstanding they would not adore or worship them least by so doing they should make c Idols of them Obserue Christian reader the cunning impietie of the Pontificians God hauing proclaimed in the institution of his law by Moses in the second commaundement against the adoration and worshipping of any Images of any thing in heauen aboue or in the earth beneath yea and of himselfe as is there most perspicuously deliuered according to the exposition of the ancient d Origen contra Celsum lib. 4. Damasc de orthod fide lib. 4. cap. 17. Theod. in Deuteron q. 1 Sinod Nicen. 2. Act. 3. 4. 5. 6. 7. August de fide Simbol c. 7. Nicet lib. de imaginibus Abulensis in 4. Deutron Lira Arnobius contra gentes lib. 8. Omnes antiqui ex recentioribus quamplu res Fathers and their owne best later doctours they haue to blinde the eyes of the simple depriued them in their Catechismes of the second
was founded considering seriously he produced that of y Ad Colless 1. Saint Paul adimpleo ea quae desunt c. I fulfill those things which are wanting of the passioÌ„ of Christ for his body which is the Church I replied that according to the exposition of ancient Fathers S. Paul was said to fulfil what was waÌ„ting of the passions of Christ because Christ was to suffer in his members vntil his Gospell was peaceablye planted and therfore the z Act. 9. passions of Christs Saints were called the passions of Christ and I added that it was meere blasphemie to say that Saint Paul added any sufficiency to the passions of Christ as though they were not sufficient in themselues this and some like replies he tooke so hamously for he is exceeding troubled if you seeme to call in question any other Popish errour then that which is contained in the Popes a Breuia Paull 5. contra iuramcatum fidolitatis Breefes agaist the oath of alleageance that since that time I neuer had any conference at all with him and whosoeuer shall conferre with him shall finde little profit thereby for he is a man who can endure no replying A iust Pithagoras ipse dixit Againe dregs because whereas the Popes protend by them to deliuer à pena culpa from sinne paine they deceiue the simple for they themselues teach that pardons do deliuer onely from paine or punishment but they must forsooth needs heere also equiuocate and that in their holy Bulles to make their marchandize more sailable and yet perhaps the ancient b Bonif. apud Platin. in vita deuisers of Pardons most expresly Boniface the 8 did hold that they did deliuer from sinne also for their most expresse words be à pena culpa from paine or punishment sin but now they are refined forsooth they do deliuer only from any pains whether already enioyned or to be enjoyned or to be suffered in fierie Purgatorie but not from sinnes Dregges for where as they all generally teach that as they are like in efficacie and vertue as they are in sound so they do giue plenaries and most full plenaries of Pardons c Indulgent concess ad in stant collegij Anglica for verie trifles and toyes and I could not but thinke my selfe to trifle the time if I should stand to set downe any of their particulars heerein especially of those most large vaine pardons which the late Empresse mother to this Emperour obtained for her selfe and all others vnto whom she should vouchsafe to bestow for a fauour one of her silly granes of glasse or horne I my selfe had some fortie of them by that Empresses owne hands deliuered vnto me as a speciall Iewell One thing I note in one of their Pardon 's obtained by the English Colledge that whosoeuer wil obtaine the same d 13. Pardon must say the Letanies before God or some Image they wel make a distinctioÌ„ betwixt God and the Image for as Lactantius long ago said where an Image is set vp to be worshipped God cannot be there Dregges and most vaine dregges because these pardons are tied to little granes of glasse or horne c. so that if a man call vpon the name of Iesus deuoutly at the houre of death he shall haue a plenarie prouided he haue an English graine I call it not a dregge to say that whosoeuer calleth vpon the name of Iesus at the houre of death beleleeuing in him as in his redeemer by that saith which worketh with and in charitie that he shal thereby haue remission of all his sinnes in Christ and consequently of all paines for exempto reatu eximitur pena the guilt of sinne being taken away the punishment is taken away also as ancient e Tertul. de baptismo cap. 5. Tertullian pronounceth But I call it a vile dreg to say that such a one shal haue remission of all paine prouided he haue a grain a very character of the beast as though Christs passion were to worke by graines The Popes trea surie indeed may but not Christs passion which worketh no otherwise then by faith and loue in his word and his holy Sacraments by him expresly instituted not by man deuised I noted not long since how Ignatius the Parent of the Nouell societie vnworthily called of Iesus is painted vpon his death-bed breathing out the name of Iesus but to assure vs all that he escaped Purgatorie it is expressed in the same pictures drawne according to his life written by f Ribad in vita Ignat. and his pictures according to the same Ribadinera anâ— Ignatian that he died not without a plenarie indulgence belike he who is alreadie beatified by Paul the fifths authoritie and shall doubtlesse ere it be long be sainted when the Ignatians shall haue prouided money enough for the Charges of canonization had not satisfaction enough for himselfe when he died and therefore had part of the Romane treasure giuen him but when he is sainted he will haue such store of merit and satisfaction hauing gotten it in heauen belike that there is no doubt but he will greatly adde to the treasures of the Church and this addition had beene made long before this if diuers thousands of Masses offered for his canonization to a certaine Popes Nephew could haue procured It is a complaint which I and diuers others haue often heard from the Ignatians perhaps the purse for good vses posted vp and downe is intended for these charges the same But* want of money is the cause why he is not yet sainted as many of themselues haue complained and I suspect that the time of his sainting doth approach because now the Ignatians beginne euery where to broach abroad those coÌ„mentitious wonders the which lesse then some two decades of yeares agoe were scarce knowne or not to be heard of in Rome But Saint Richard Holdcorne and Saint Henry Garnet haue alreadie greatly increased this treasure for they did great satisfaction dying as glorious Martyrs and how glorious and potent a martyr Saint Henry Garnet is you may gather by the picture of the strawface which they haue procured to be drawn of him beyond Seas in which his face is drawen as if it had appeared in the straw most shining with a crowne vpon his head to shew perhaps he is a king in heauen with a star in the forehead to associate him perhaps with the twelue starres of the g Apoc. 12. Apocalips signifying eyther the twelue Patriarkes or the twelue Aposâ—es with a Cherub also to shew perhaps that he is assumpted to the second quire of Angels of the intelligent Châ—rubins but they should rather haue exalted him to the Seraphins for surely he had more good will for the Popes cause then he had learning to defend the Popes Monarchie as it was euident at his triall when he gaue not satisfaction as was expected For my part I greatly lament the mans case
knowing that he was otherwise of a ciuill conuersation although not deseruing the applause which is now giuen him his conuersation being verie ordinarie himselfe much giuen to drinke hot Sacks of which also he tooke very plentifully the day before his death as very honorable persons do testifie a liquor not fit for such as liue with ease studying little and praying little and haue saturitie of bread and conuerse much amongst womeÌ„ but he is with his Iudge hath receiued accordingly as he was found going hence either good or bad and if his repentaÌ„ce were sincere doubtlesse he hath found mercy Againe dregs because this their Papall h Antonine a Saint with theÌ„ holdeth that the Pope by his absolute power can deliuer all soules out of Purgatorie Anton. 3. titulo 22. cap. 5. Monarchy of the Pope ouer the souls in Purgatory is not to deliuer theÌ„ ther out by way of impetration or intercession only but by way of suffrage iust exchange by paying paine for paine debt with debt the paine of soules with the paine of Christ and his Saints and yet I call these dregs because as it seemeth few PontificiaÌ„s do beleeue them to be of like force as they sound for the most of theÌ„ after they haue procured trentals of Masses vpon trentals for their departed friends soules yet still they remaine in doubt of their friends states and do procure new Masses vpon Masses Doubtlesse it were good his holines would determine what number of Masses is sufficient bing accompanied with his powerfull grains to deliuer a soul out of Purgatory as wel as he determineth what number maner of miracles are sufficient for the inrolling one into his Calender of Saints for otherwise the iudiciall discreet Pontifician will easily grow to suspect that neither Masse nor grain are of so great validity and valor as is pretended if after so many of theÌ„ celebrated for one soule yet still more are required Surely Robert Parsons who died not long ago in Rome had one of these graines plenaries for you shall seldom heare any Ignatian according to their fashion for others pray for the rest of his soule perhaps they repute him a Saint as some seemed to doe in Rome who got some of his haire to keepe it for a relicke therein some what more wise then a certaine person within this Citie of no very good name who washing the night before his death Roberts the Monks feet lately executed at Tiborne pared off some of one of his nailes to keepe the same for a great relicke but Robert Parsons as his life and conuersation was but ordinary not passing vertuous in any respect as all indifferent persons will say who haue conuersed with him so his end was but ordinary in respect of Sanctity and in some respect not like a Saint because as I haue beene credibly informed by those that were there at his death he talked idlely and raued some whole daies before his end a thing though very ordinary with such as dye of burning feuers as it is reported he did yet not vsually in Saints and it is thought that his sicknesse first grew vpon him for that there was a question made about the hauing his bookes examined in the inquisition it had so beene if their great Cardinall Bellarmine with Aquauiua their General had not stood for him as is reported But to returne to indulgences it seemeth that Popes themselues haue little better esteeme of them then dregs who make such hauock of them Great is that priuiledge of the Carmelites who haue obtained of some holy Pope or other that no one of their order shall abide longer in purgatory then vntil the next saturday after their death This their priuiledge was publiquely defended in Paris in the yeer of our Lord 1601. by Iames Rampont a Carmelite vnder the moderation of their most wise and learned Master Bartholmew Girart a Nauarricke as Mounsieur Pierre Moulin deliuereth in his defence of his Maiesties Pierre du moulin en sa defense Article vingtvniesme most Christianlike and learned premonition to all Christian Princes As liberall if not more liberall was Innocent the fourth who graunted to all such as fought by his authority and commaund against Conradus forgiuenesse of all their sinnes not onely for themselues but for their friends also as k Paris in Henrico 3. ad ann 12â—1 Mathew of Paris recordeth like was the greate liberality of Pope l Epist leodien contra PaschaleÌ„ Paschall to the Earle of Flaunders if he would vpon his commaundement despoile and afflict the Church and Cleargie of Leedes for ioyning in true obedience to their lawfull Emperour Henry the fourth with innumerable such like dregges haue Christian People and kingdomes beene bewitched since the time of the Diuels rage and losing Who can sufficiently deplore the miseries of these times Who will not cry out O manners O Times and bewaile these crooked and distorted soules of men bewaile such Marchandizing traffique of soules which is now growne so vsuall that at Rome there is a booke printed called the m Liber intitulatus Taxa cancellariae seu penitentia Apostolicae taxe of the Apostolical penitentiary in which book there are taxes for dispensations for absolutions of all sorts and according to the greater or lesser difficulty of the dispensation and absolution greater or lesser is the mony-taxe for money is all in all and all is vendible at Rome for mony God Altars and all as Baptista Mantuanus long agoe deplored yea n Berv. de considerat ad Eugen lib. 4. cap. 2. Saint Bernard challengeth Eugenius Pope thus Giue me but one in all that populous City of Rome who gaue consent to thy election to be Pope but either it was for present paiment or for hope of paâ—ment If so ô holy Bâ—rnard then hardly was Eugenius an Apostolicall Pope for if Simon who would onely haue bought for money power to giue the holy ghost lost all the lot and part he o Acts. Apo. c. 8. had with Christ as that Peter saide which could not deceiue then Eugenius who really came into the Papacie by Simony as almost all others now doe as both Heauen earth will witnesse hath no lot no part in sermone isto saith p Ibidem Peter in this speech in this Faith and Church of Christ and so Eugenius no Pope and so neither his successours There was lately in this City a very vnlearned Franciscan Frier who had store of this treasure out of the merits of his Parent Saint Francis for all men who knew his conuersation will sweare he had no superfluity of merits of his owne to bestow vppon others and yet hee The worst PoÌ„tifician Priests commonly most â—ought after was daily more frequented and visited then the grauest in the prison where he was for so it is that many English pontificians seeke such ignorant and intemperate Ghostly Fathers as by experience can
some great matter to be acted about the Powder time For when I was last beyond the seas a graue person reported in my hearing and in the hearing of a reuerend Priest that the l R. V. meeter-maker of their English hymnes spoke openly in Antwerpe at a table where diuers were drinking together some fiue or six weekes before the Powder-treasoÌ„ time that there was some great attempt in hand in England Perhaps the good man knew not the whole secret if he did then perchance for very shame he concealed it for I hardly thinke he would detest the fact who so eagerly commended the stinking Ignatian Queres or Pruritanus and the most villanous Polonian Exetasis against his Maiesties most excellent state and person which bookes also are most singularly esteemed by some beyond seas of which I thinke if the most excellent Arch-duke knew they should not be so dearly esteemed of by him But I surcease to write any more of this kind I haue perpaps discouered so much of the Ignatian spirit that some of them will attempt by some meanes or other to attenuat my spirit but I weigh it not for nothing more welcome to me then death it self so that I may be found prouided and ready to meet him and to be with him after whom my soule longeth and breatheth so much as this corruptible flesh of mine will permit me My redeemer hath numbred my daies and m Psal 138. hath put my imperfections in his sight and before he calleth me no man can thrust me hence his truth is witnesse to my soule that in this writing I seeke onely his glory in whom confiding I feare no man And I humbly wish the English Recusants to beware of such seducers as come vnder the garments of sheepe but inwardly are rauening wolues who plotting to bring to passe their conuersion of England seeke nothing but the subuersion thereof rather then their desires should not take effect And therefore as themselues well know are euer inculcating matters to the disgrace of the Church and state-gouernment of this Kingdome cannot well indure that any Priest in his Sermons should so much as commend and inculcate obedience to temporall magistrates I my selfe was at my first comming sixteene yeeres since into this Kingdome not a little reprehended by two Ignatian Priests because vpon that text a Matth. 22 Marke 12. Giue vnto God that which is Gods and to Caesar that which is Caesars I had said they too much insisted vpon the latter part thereof in perswading of obedience to the temporal magistrate and yet in that sermon which was not aboue an houre and halfe long I am assured I discoursed not twenty lines of that subiect To proceed I gather another tricke of naughty Spirits especially in the elder and latter Pontifician Monkes and Friers who haue set forth so many counterfet and comentitious treatises in the ancient Fathers names by that meanes to establish and confirme their doctrines of their transubstantiation their Popes supremacy their confiding in merits of Saints adoration of Images c. Wherein I do constantly affirme that the most pregnant and clearest proofes which they pretend for most of their Romane positions are taken out either of such counterfeit bookes as some of the learnedst Pontificians call in question or else out of such commentitious bookes and putatiue workes of ancient Fathers which by very sufficient proofe may bee shewed to bee not currant And when withall I obserue what order they haue taken with their * Indices expurgatorij Romanus Neapolitanus Hispanus Belgicus editià Povtificijs Expurgatory Indices not onely to giue annotations but further to corrupt the very texts of Authours so that none of later Pontifician Authors in short time such as Caietane Ferus Stella Ludouicus Granatensis Polidore Virgill Claudius Espex c. shall bee found sound and to speake like themselues yea they sticke not to corrupt the very texts of ancient Fathers whose editions they daylie innouate at Rome Paris Lions c. The industrious * His Treatise of corruption of Scriptures Fathers Councels by the Pontificians M. Thomas James hath produced many of such corruptions and promiseth much more one of them for a tast which I also obserued long agoe and proposed to a learned man but receiued no satisfaction I will heere giue to the Reader it is a corruption of a saying of S. Gregorie Nissene which is this Illam solummodo naturam quae increata est colere ac venerari didicimus were haue learned onely to worship and adore that nature which is increate but the Spanish Expurgatorie Indices say the word onelie must bee put out of the text a good cause why the reader cannot but obserue the mysterie therefore I passe it with silence Doubtlesse these men who are so impudent to set foorth their owne late Authours otherwise then themselues wrote and are not ashamed to corrupt the texts of ancient Fathers workes it is no maruell that they do so shamefully in their ranslations peruert the sacred word abhorring nothing more then in those places of controuersies in which they dissent from the reformed Churches to haue their translations reformed according to the originalls of sacred Scripture in which the word of God was first written by the Authours thereof Many shifts p Bellarm. lib. 2. de â—erbo Dei Bellarmine Stapleton Harding others deuise to wash away this dastardly tergiuersation of theirs in refusing trial by the originals of Gods Scripture but the imputation is iust and vnremooueable and will help to bring their Babell to her confusion together with her Expurgatory Indices of late and ancient Authours Further the naughty spirits of many Pontificians as Bellarmine Stapleton c. haue seemed manifest to me in that they doe most egregiously to bring the reformed Churches in hate and contempt calumniate them to teach such doctrines as they vtterly detest and disclaime from As first they accuse them that they giue iustification to faith onely meaning ostentimes such a naked faith as they teach void of charity that is faith informed as they speake a mere calumniation For who knoweth not that the resormed Churches make iustifying faith that which inseparably p Galat. 5. worketh by charitie as the Apostle speaketh againe they are accused to exclude necessity of good works to saluation and all reward also of good workes at saluation meere imputations For as they continually inculcate and commend necessity of good works in their pulpits more effectually then in many of the Pontifician Churches whose Preachers are much busied with extolling the merits of Saints the worth of indulgences c. So likewise they publikehe professe that God will not bee vnmindfull of the least good worke done as it ought for his sake to reward the same They are generally calumniated amongst the good English Pontificians who meane well that thy make Gods he Authour and impeller of and to sinne a meere calumniation There are
Anall Platin. in Adrian Irene caused the same by a Synod of Bishops to bee decreed in Nice And I pray you doe you thinke worse of your Iubilies because y Platina in Bonif 8. Walsing in Edward 1. Polychron lib. 7. cap. 40. Boniface the 8. who entred most ambiciously like a Foxe liued like a Lion and died like a Dogge brought them in beware of such mislikes it will not be for the profit of Romes purse Againe the Church of England is calumniated euery day by all the Ignatians as though she had no true orders or iurisdiction I dare affirme that in it there is as certaine and as assured a succession of orders spirituall iurisdiction as in the Church of Rome it selfe which hath so often tottered with so many schismes and hath bin pestered with so many Apostatical Popes as both Baronius and Genebrard deliuer I my selfe very lately searched for my own satisfaction the Records and I find clearly that Archbishop Parker was sufficiently truly and canonically ordered and consecrated by such Bishops as had receiued orders and consecration according to the Romane Church he swore not thou wilt perhaps obiect obedience to the Bishop of Rome a toy Where in all antiquity finde you the vse ofswearing subiection to the Bishop of Rome Romane Tyranny brought it in to the Church and Christian liberty hath exploded it It is indeede the soule of your Religion that subiection to the Bishop of Rome is a meane necessary to saluauation as necessary as Baptisme it selfe O prodigious Doctrin it is not enough say these men to saluation to be vnited with Christ and subiected to our immediate Pastors who are in vnion with the whole Catholike Church touching the Catholike faith vnlesse we be also vnited by immediate subiectiō vnto the Pope of Rome who may both be an Heretike and also contaminate the Church with his pernicious Lawes So that if a Pope Nerolike as Boniface the 8. would by pernicious Lawes draw you from Christ and like as a Heliogabalus as Iohn the 12. would draw you to all impurities and teach you to diuide the Church by opposing against the true Pope after his iust deposition by the whole Romane Clergy most Bishops of Italy assembled in a Synod or Ottomanlike as Paul the 5. will teach you against Christs institution not to yeelde temporall obedience to your lawfull Soueraigne if hee out of his throne take vpon him to dethrone him vnlesse forsooth you be subiect to such Vicars of Christ you cannot haue saluation in Christ O prodigious and vaine Doctrine of these times the holy Prophets O ye Britaine 's haue forewarned vs let vs beware of them What vile calumniation is that by which the reformed Churches of England are charged to deny the seeing of Gods face and glory vnto the Saints departed vntill the day of Iudgement What a slander that she respects no Holy daies of Christ or his Apostles I dare say that the memories of the Apostles are in many places of this Kingdome as religiously obserued as the Sundaies are with them but in the obseruation of the Sabbath our Lords day the Church of England doth so farre surpasse all Papistical Churches yea of Rome it selfe that it were a sinne to make any comparison therein betwixt them a Caluino Turcismo William Rainolds calumniateth Caluin that hee teacheth that Christ by his corporall death redeemed not mankinde A meere Calumnious imputation his doctrine is that Christ by his meere Corporal death had he not subiected himself to haue vndergone his fathers displeasure against mankinde and to haue clothed himselfe as it were with the deserts punishment and guilt of man he had not fully made that satisfactiō for mankind of which the Scripture so often speake of which doctrin who can be ignorant who is acquainted with holy writ Great is their spight against that man but notwithstanding all their malice against him he liued peaceably laboured faithfully and died Christianly leauing such a posterity of books behinde him which checketh the daily continual innouations of Rome Grieuous is the imputation to the English Church for condemning and contemning the ancient Fathers whereas the most it striueth for is to support that of b Tertull. lib. de prescriptio Tertullian Quod antiquissimum verissimum that which is most Ancient euen in the Fathers is most true At first when counterfeit Martials Abdias Clements Markes Dionises were produced the Prelats of the reformed Churches were more afrighted then hurt and to such Fathers they might iustly giue the Anatheme because such fathers had impugned and contradicted that Gospell of Christ the which whosoeuer though an Angell from heauen shall doe we are warranted by the c ad Galat. 1. Apostle to giue him the Anatheme But in and for true Fathers the Church of England reuerently and constantly auoucheth that of d Vincent Lirin contra Heres cap. 4. Tertull. de praescript Vincentius Lirinensis to take place Quicquid non unus aut duo c. Whatsoeuer not one or two but al together with one and the same consent openly frequently and constantly shall bee knowne to haue held written and taught that she also without any doubt knoweth must by her bee beleeued and this most iustly the English Church admitteth it being as cleare as the verie no one daies that all Fathers of the Ancient Church neuer taught helde nor wrot any thing in this sort which is not clearely agreeing to Gods word which is the onely Rule of Christian faith But iustly to retort vpon them who knoweth not that for most of their Roman nouel positions the Aduersaries haue no Ancient Fathers and therefore to defend themselues being vrged they do not produce Fathers but stand to their imagined Traditions written no where in Antiquity but only reserued in the Romane Bishops and Churches brests as they pretende this is their City of refuge as for example When a world of Fathers concurring with sacred Scripture is produced to shew that the Virgin Mary whose name bee euer blessed amongst and aboue all women was conceiued in Originall sinne yea some of them with S. Anselme auouching that shee was borne in sinne which I can hardly beleeue doe they heere sticke to the Fathers nothing lesse their imagined traditions must take place Againe when whole centuries of Fathers and those assembled in Synods bee produced to affirme that Popes haue beene and may bee Heretikes will they heare admit of the Fathers nothing lesse all records must be coūterfeit their own best Authors deceiued rather then the Fathers authorities admitted against their Popes infallibilies When irrefragable authorities of most ancient Fathers are produced to shew that the holy Scriptures are the onely inerrable rule of Christian Catholike faith and the square by which the writings and faith of all men and all Churches must be examined and tried will they heere allow the Fathers No alas they flye the field and seeke after some maimed sentences
us free by your behests From all the sinnes that vs restraine To whose commaunding subiect are Infirmittes and healthes of all Our ill disposed customes cure And vnto vertue vs recall Whose eyes are not shut if here he doe not plainlie obserue how they haue taken the glory of onelie Redeemershippe and Aduocacy from Christ and haue transferred it vpon his Creature how plaine is it that they beg those things from the Apostles which Christ onely doth giue and from whose onely hands we are to expect them to wit peace and saluation Vouchsafe O Christ to open their eyes that seeing they may see and be conuerted and thou O God heale them thou O God restore them to all vertues I should here declare somewhat how the Romane Church trauaileth to make her Religion to seeme and appeare magnificent pompous glorious by deuised shewes a fitte deuise indeed to draw the simple but wiser trauailers and indicious persons obseruing such artificiall and stagelike representations * Diuerse both noble and very worthy Gentlemen haue taken great offence at the Spanish Fopperies in their processions and haue been greatly confirmed to continue still in the single and sincere integrity of the reformed Churches gather another conclusion thereout to wit that their Religion is humane not diuine not agreeing to the true ancient Christian simplicity of Christs Church Do they think that their sumptuous carrying their God vp and downe streetes their publike incensing and adoring of it their deuising of many rich representations to set forth their solemnities will draw the wiser people of such couÌ„tries as are auerted from the Romance Church no God wot there is nothing more auerteth them then such open and heathenish-like kind of worshippes which were neuer dreamed of in ancient Churches nor commended by any ancient institution of any Gouernours of the same The Conclusion But I will make haste towardes the Conclusion of these my motiues yet before I end I am constrained for the satisfaction of others to shew with what conscience and reason I dare aduenture to leaue communion with that Church which is so famous and so conspicuous and which hath beene euer visible for so much as concerneth externall succession an outward kind of profession of many pointes of Christian Doctrme since Christs time as like continuing of succession can be shewed in the Churches of Hierusalem Alexandria c. It cannot be denied but that the Romane Church in the Apostles time was a pure and sound part of the Christian Catholike Church although in her very infancy shee was sliding if you beleeue Onuphrius which moued S. Peter to hasten and returne vnto her and although Onuphrius in annotatan Platmam in vitam Petri. a Euseb lib. 3. hist cap. 31. Eusebius relateth Egesippus to affirme that whilest the Apostles liued the Church was an immaculate Virgine and pure from errour but they being dead there did presently arise those who did impugne the Apostolicall truth notwithstanding these things I doubt not to say that the Romane Church continued long time found in all substantiall matters of Christian doctrine vntill humane Traditions beganne to entermixe themselues with religion instituted by diuine authority which then most apparantlie began when the Church came to enioy temporall peace and prosperity presently after the dayes of Constantine the Emperour in whose time and by whose donation poyson was powred into the Church as the b Vita Silaestri approbata life of Siluester Pope deliuereth of a certain Angelical voice pronouncing as much the operation of which poison shewed it self partly in effect in the time of Damasus when by reason of the competency and contention which was betwixt him and c Ammian Marcellia lib 27. cap. 2 Ra on in Annal. Vrsisine for the Romane See so much bloud was shed that I hope if d I Cortil 2. Marcellin ibid. Sâ—crates l. 2. ca. 11 affirmeth how the Bishop of Rome exalting themselus aboue the limits of Priesthood into temporall dominion contended for the Primcay ouer all other Churches Saint Pauls argument bee true the Romane Church was then very carnall oppressed with such grieuous contentions and not being in vnity of spirite thinking the same thing but hauing such horrible schismes amongst them and I doubt not to affirme but that Damasus more or lesse as hee was delighted according to the fashion of Romane Bishops with sumptuous attendance in his person so also more or lesse brought in sumptuous seruice and pompous ceremonies into the Church and this the Pontificians cannot deny if diuers thinges that bee in Damasus his Pontificall bee truly attributed to that Popes institution and collection which in sundry thinges I beleeue not but this Bishoppe is made a Saint in the Romane calender the Lord knowes for what vertue or when he was first fainted perhappes for his tumultuous entrance or pompuous conuersation in the chaire of Rome in which respect hee may be reputed in some degree the Protoparent of many his Successors These beginnings and entrances of corruption vanity into the Church of Rome obserued which in succeeding times and in ages after ages grew into most horrible grieuous prophanations by the subtlety of Satan whilest the Gouernours of the Churches g Math. 13. were a sleepe that is were lulled with temporall peace and prosperity I seriously first consider those Propheticall wordes of our h Luc. 13. Sauiour in which hee hath foretold that when hee should come he should hardly find faith vpon earth which defection from faith as it was to bee and generally to ouerwhelme the whole world before Christs second comming so who coulde long agoe precisely say when it was to beginne onely after-experience hath demonstrated it and doth tell vs that according to another Propheticall prediction of the most blessed 2 ad Thes 2. Apostle who hath expresly deliuered that this defection and Apostacy should bee when that man should sitte in the temple that is the Church at whose comming the Romane Empire should be taken out of the way and who should extoll himselfe sitting in the Temple aboue all that is called or worshipped as God vpon earth who should also in himselfe and by his followers worke wonders and miraculous prodigies bosting and bragging therein who should also Apostatat from the charity of truth that is from the iustifying faith in Christ Iesus onely that iustifying faith in Christ Iesus onely which is so much and so often commended in sacred Scripture who also should Apostatate from most Articles of Christian doctrine For vaine is that exposition of the Remists who would faine interprete this Apostasie of which the Apostle speaketh to bee from the Pope and from his Primacie and particular Romane Church vaine I say for who will say that a man might not iustly haue departed from the communion of such Popes as k Genehrard lib. 4 Chronol sâ—â—ulo 10. Baron ad aun 900. anno 908. Plaim in vita sapissime in Bonifa
who would relie for his saluation vpon the publike and most conspicuous Church professing Christ what should hee haue done in the time of Constantius the Arrian Emperour when the whole visible conspicuous Church ouerwhelmed with Arrianisme decreed in councels so greatly and so dangerously that as u Hierom. aduers Lucâ—feria Saint Hierome reporteth the whole world maruailed how it was become an Arian yea and most lamentable was the face of the visible Church especially in Rome it selfe when Liberius returning out of banishment * Hieron lib. de scriptoribus in fortunat in Châ—on Libertus ipse in Epist ad Episc Orient apud Bellar lib. 4. cap. 9. de Pont. Bellar. ibidâ—m Athanas in Epâ—st ad Soâ—â—t vitam agentes Damasus Pope in Liberio Hilar. lib. contra Constant â—ozom lib. â— cap. 14. Nicepb lib. 9 cap. 37. alij subscribed to the Arian faith which had beene before decreed in diuers publike almost vniuersall Councels of the whole Church as at Millaine at Ariminum c. and by the same subscription confirmed and decreed as a point of Catholike faith what the Bishops before had resolued vpon and subscribed vnto for in the subscription of Bishops and confirmation of Popes consisteth the robour and strength of Romane Articles of faith so infallibly that the whole Romane Church is bound to receiue them to professe them after such decrees and subscriptions And truly the answer which Liberius made before his banishment and whilest hee was constant in the Catholike faith vnto Constantius the Emperor is for the same purpose very worthy reading for whereas the Emperour thus obiected vnto him what was hee and what thought hee of himselfe who would oppose himselfe against all Bishops of the world hee answered not thinking as our men now doe of the Popes sole inerrablenesse neither as daunted with the whole visible multitude against him most resolutely y Theodoret. lib 2. hist cap 16. thus that although hee and Athanasius were z Vbi suut tandem c. Where are they now who exprobrate vnto vs pouerty and do insolently brag of their wealth where are they who define the Church by a multitude and despile the little flocke Gregor Nazianz in Arianos Orat. 11. alone yet the cause of faith was nothing the worse for long ago said hee there were onely three who withstood the Kings hee meaneth Nabuchodonozor commandement but doubtlesse these men who stood so much vpon the visibility of succession and vpon the greatest multitude would vpon the returne of Liberius backe to Rome his sitting in that chaire also some good time before hee againe renounced the communion with the Arrians and their faith to which hee had subscribed before they would surely haue communicated with Liberius and haue despised the contemptible and persecuted Church of Athanasius and Felix with some few Romanes who then rightly beleeued and professed Christ Besides if it bee necessary to ioyne with the greatest multitude professing Christ after the Romane fashion doubtlesse haue was the case of their Romanists in times of their very many very great and grieuous a Certaine Decades of most horrible schismes haue beene in the Romane Church Platina Baron per Anal. schismes when their whole Church hath beene ouerwhelmed with the power of some Anti-Popes besides to argue ad hominem in the time of the Councell of Franck ford when the Bishops of France Germany and England with diuers of Italy decreed against your second Nicene Councell commanding adoration and worshipping of Images what might a faithfull Christian of the West haue done was hee to obey the decree of Franck ford or not if you say yea then your Nicene Councell is condemned if not then alwaies the greatest multitude and the publike visible Pastors though assembled in Councell are not to be obeied which was then very great and conspicuous especially if you had adioyned their authorities with all those Prelates of the East Church who in diuers and suÌ„dry councels vnder Constantine the two Leos who had before condemned the adoration of Images you should haue found the same farre to haue surpassed that of your Tridentine Councell in Germany consisting for most part of your Titulary Italian Bishops In time of the b Coâ—cil Baâ—â— Sess 34. See the Epistle of the Fathers of the Councell of Basile to the Electors of the Empire Tom. 3. Constitutio Imperial pag. 456. Councell of Basile when Eugenius the 4. Pope was deposed and accused by that Councell and Felix elected in his roome by the Bishoppes of France Germany and England with diuers also of Italy and some also of Spaine tell mee were the secret Eugenians in those Kingdomes if there were any bound to follow the greatest multitude of Prelates beware you graunt it for it will not stand with the credite of your visible succession Doubtlesse the state of the Christian Church was such at that time that a Chrrstian was bound onely to adhere to the euerlasting and indeffectible head of his Church Christ Iesus and was no more bound to follow Felix then Eugenius with his councell at Florence the which Schismaticall councell to note by the way was the first that publikely decreed the number of seuen Sacraments and Purgatory fire as soundly and as catholikly as some few yeers after the Tridentine fathers assembled of a few French or Spanish but most Italian Bishops whereof also many were Titular onely and were made to fill vp the number decreed many heretical and most pernicious positions against the ancient and apostolike faith and it is no maruaile they did so egregiously erre for they were not to determine any thing which might displease Rome therefore so soone as some of them beganne to consult about reformation of the Court and Church of Rome with the Bishoppes thereof presently by a peremptory Placet of Pius the fourth the whole Councell was dissolued and their good intentions wholy frustrated they onely leauing behind them their subscriptions to their corrupt decrees which subscriptions notwithstaÌ„ding were neuer made so ful and perfect that the number of the Prelates subscribing hapned to bee one whole hundreth at c Concilium Trident editum a â—innio anie one of their sessions and generall subscriptions But to returne to my purpose if Saint Iohn in his Reuelation doe so clearely pronounce that the woman by whom the Church of Christ is described according to the exposition almost of all is to flee into the desert there to be nourished fauoured and protected by God per tempora tempus dimidium temporis for times for a time and for halfe a time by Apoc. 12. which flight is vnderstood the secretnesse hiddennesse and inuisibility of the true Church not only for three yeers and a halfe as all the Pontificians for most part eagerly doe contend but for some longer time sufficient for the accomplishment of all such things which haue beene foretold by the Prophets but because I would incline