Sadduces shamelesly denied the resurrection and allowed neither Angel nor spirit As by the disputation which they held with Christ about the woman that had seauen husbands appeareth Matth. 22. 22. and in the Acts 23. 8. The Essees apart had their opinions It was a people solitarie like the Charterhouse Monkes They had no wiues drunk no wine nor did they eat any flesh a people they were very austere and euery day fasted Whiles the Church was deuided into these sects when all was confused came the sonne of God into the world With such he conuersed And of such for preaching the truth vnto thē he was crucified When the light of the Gospel was come which Christ and his Apostles preached who allowed it not but rather killed and crucified those that preached the same The same people of God the Church of God chiefly the Scribes Pharisies priests and high priests These came togither held a Councell wherein they concluded that Christ should die and all those that should preach the same Doctrine They tooke him because they wanted authoritie to put any to death with false witnes they accused him before Pilate Deputy to the Emperour Tiberius and thisin the holy Ierusalem And so was he condemned for an euil doer for such a one was crucified O what a Church O what a Councell if the cheife Preist may erre and erred in dede The Lord by diuine power eftsoones raysed vpp who suborned his keepers to say that his disciples had stollen him away Who assembled a Councell to persecute the Apostles and commaunded them that they should not preach who caused S. Iames to be put to death Who made S. Peter to be taken to cause him to die had not the Angel of the Lord deliuered him The visible Church of God the scribes and Pharisies and high Priests Not without cause faid the Lord speaking of Ierusalem Ierusalem Ierusalem which killest the prophets and stonest those that be sent vnto thee Afterwards the very same hath hitherto happened leauing former times spake we of these wherein we liue Who hath for the space of 70 or 80. yeares hitherto shed so much bloud of Martyres they that call themselues the Church of Iesus Christ chiefly the peeuish Friars Bishops chiefe Bishops and the same shal they doe vntill the end of the word And so Christ speaking of his second comming when he shall come to the vniuersall Iudgement saith Luke 18. 8. The son of man when he commeth shall he find faith vpon the earth As if he should say no. And in the XXIIII chapter of Saint Matthewe he maketh a discourse hereof verse 12. And because saith he iniquitie shal be increased the loue of many shal be cold And verse 24. For there shall arise false Christs and false prophets and shall shew great signes and wonders so that if it were possible they should deceiue the very elect And thinke we not these false Christs and false Prophets shal bee Turkes and Iewes Christians they shal be and for such shall they be holden Bishops and chiefe Bishops shal be the principally as at this day they be I haue sufficiently proued me thinketh by many examples and passages of the old and new Testament that the Church of God may erre and hath erred indeede which to our aduersaries seemeth vnpossible Now will we resolue a doubt and this it is If the Church bee such and subiect to fall into Errours superstitions heresies and idolatries as before we haue proued How shall that be vnderstood which the scripture saith That the Church is the body of Iesus Christ That the Church is the spouse of Christ That the Church is the pillar of truth founded vppon the sure foundation That the Churche is without spot or wrincle and wholy faire That the gates of hell shall not preuaile against her and other like commendations and prayses thereof the word of God witnesseth To this may we answere that both the one and the other may very well stand For God neuer suffered all his Church to fall togither into Error But rather hath alwayes reserued some good and some times also seauen thousand As said he speaking of Elias albeit in corners which neuer bowed the knees to Baal Such as these the common error dispatched wherewith all the Church was generally deceaued Against this Error such others of these spake preached and wrote and most times it cost them their liues and had each one of them had a thousand liues a thousand liues would each one of them haue lost for the same cause That Church wherein Catholiquely and vniuersally raigned that Errour or heresie shee and her Bishoppes did persecute condemned and kill them As by examples wee haue confirmed the same So that when the scripture saith All Israel all Iuda all the inhabitants of Ierusalem turned away from God committed Idolatrie c. Of such a manner ingenerall must wee vnderstand which hath it Exceptions for in the middest of these Errours and idolatries so Catholique fo vniuersall had alwayes God some particular men whom he reserued cleane and pure from that common errour So reserued God Moses and Iosua and some other particular persons also which worshipped not the calfe when all Israel ingenerall and Aaron the high Priest him selfe worshipped it The same will wee say of the time of the Iudges that God neuer forsoke his Church The same wee say also of the times of the kings of Israel and of Iuda When all committed Idolatrie God raysed vp an Esaias a Micheas a Ieremias an Ezechiel a Daniel c. Who reproued vices and false Doctrine and declared the truth But which of these did not the Church and her high priests persecute and kill So also reserued the Lord vnro himselfe at his first comming into the worlde A Simeon an Anna widdowe a Ioseph and his spouse the virgin Marie mother of our sauiour An holie Elizabeth and her sonne Saint Iohn Baptist which were Godly very well thought of the true religion and agreed neither with the Pharisies nor Sadduces nor Essees And so the Lord in so vnhappy times preserued his Church And so likewise vntill now hath he preserued the same And now also in these lest miserable times wherein neither faith Luk. 18 8. nor loue is found Matth. 24. 12. God reserueth some which oppose themselues to the tyranny of the Antichrist of Rome and to the common errour and Idolatrie of all the Romane Church ingenerall And so God hath not permitted that his Church hath wholly bene deceiued nor according to his promise I am with you vnto the end of the world Wil he euer permit the same Euer thē hath God reserued fome that haue not bene deceiued with the cōmon errour many from time to time be enlightened As by experience we haue seene it God of his infinit mercy increase them that the number of his chosen may be fulfilled so sinne may cease and only Christ
nor his Apostles who in all simplicitie did celebrate the holy supper The wisdome of the flesh being enemy to God hath brought them into the Church to make vs forget the memorie of the benefite of Christs death and passion Moreouer we wil cite certaine histories by which the Christian Reader shall clearely see what account the Pope and his Cleargie make of their Sacrament of the Altar which they affirme to be God Gregory 7. for that he demanded a reuelation of the Host against the Emperour and had no answer cast it into the fire burned it Victor 3. died of poyson which his subdeacon in saying of Masse put into the chalice A Dominicke Friar gaue poyson in the Sacrament to the Emperour Henry 7. Sixtus 4. commanded that at the time of the eleuation the-murder should begin and so it was performed at Florence A certaine Inquisitor at Barcelona called Molon clipped the Host with a paire of sheers Foure Augustine Friars which were hanged at Seuill said Masse without any intention of consecration The same haue many other Priests done also and so by their owne Cannons haue caused all that heard their Masse to commit idolatrie That being as it is true which we haue said and proued of the Masse with very iust title and good and sound conscience do we detest it as a prophanatiō of the holy supper of the Lord There is then no cause why any shuld condemne vs for sedicious heretikes or schismatikes if abhorring the Masse flying the same we follow and imbrace the holy supper which Iesus Christ iustituted his Apostles and our forefathers for the space of a thousand yeares celebrated Would God for that onely sacrifice sake which his sonne our high and onely Priest offered vnto him that all our Spaniards would know as other nations do already know what the Pope is what things are his Buls which be nought els but mockeries which he maketh of vs what is his authoritie which is nought els but vanitie wherewith he hath many yeares deceiued vs that they would know that when the Pope curseth vs then God doth blesse vs would God they would know the holinesse of the masse to be diuelishnesse seeing it is a prophanation of the holy Supper of the Lord. Very hard will it be for them I know well to do this because they haue bene borne brought vp growne old in the contrary But if the holy spirit giue them grace to reade compare conferre cōfront that which we haue sayd in these two Treatises with the holy Scripture which is the word of God very easie it shall be vnto them wherby euery faithfull and catholike Christian in particular and the whole Church in generall ought to be ruled gouerned Our Spaniards in this should imitate those of Berea who as saith S. Luke in his history of the Acts of the Apostles searched the Scriptures to know if that which Paul preached were the word of God or no. If that wee haue said be the word of God no time no custome how ancient soeuer ought to preuaile against it And if for our sins lies falshood and error haue for a little or long time oppressed and darkened the truth the errour ought to giue place as maugre the same it shall giue and so truth iure Postliminij as say the lawes shall reenter his possession And albeit an olde custome is very hardly left yet none ought to preferre such custome to reason and truth do euer exclude and expell custome Therefore when with reason and truth for reason and truth we constraine and conuince our aduersaries In vaine do they oppose ancient custome vnto vs saying in this were our forefathers brought vp in this did they die In this were wee borne and brought vp in this then will we die As if custome were greater then the truth This is euen like the saying of another A Moore was my father a Moore also will I be hauing no other reason to giue but custome Custome without truth is an olde errour and errour the elder the more dangerous it is Therefore leauing as saith Saint Cyprian in his epistle ad Pompeium errour let vs follow the truth knowing as saith Esdras Truth ouercommeth as it is written Truth doth shall euer preuaile and liue and raigne eternally And then saith the same S. Cyprian Blessed be the God of truth The which truth Christ shewing in his Gospell vnto vs saith I am the Truth wherefore if we be in Christ and haue Christ in vs if we abide in the truth and the truth abide in vs. Let vs hold that which is the truth And a little lower If the truth in any thing shall stagger or seeme doubtfull meete it is that we runne backe to the originall which the Lord ordained and to the Euangelicall and Apostolicall instruction and thence ariseth the reason of that which wee doe from whence the order and originall was raised And as he himselfe in another place saith What men haue formerly done ought wee not to looke but to that which Christ who is the first of all hath done The holy Scripture is the most certaine and infallible rule and squire whereby all our actions ought to be ruled and squired as witnesse these places which we will alleage and manie others Dauid Psal 119. vers 105. sayth Thy word is a lanterne to my feete and a light vnto my pathes Esay chap. 8. and 20. we are commanded to repaire to the Law and to the testimonies and sayth that they which do not so it is because there is no light in them It is because they be in darkenesse it is because they are blind and as blind men goe groping Saint Peter speaking of the word or doctrine of the Prophets saith Whereunto yee shall doe well to giue eare as to a candle burning in an obscure place c. The holy Scripitures doe teach vs that Iesus Christ is our high and onelie Priest It teacheth vs that hee once offered vp himselfe with which sacrifice being of infinite vertue he sanctifieth vs for euer And teacheth vs that there is no other sacrifice nor was nor shal be but this alone by which remission of sinnes is obtained it teacheth vs that whosoeuer shall offer another sacrifice be sides this or reiterate this doth most great iniurie to Christ As though his sacrifice which was Christ himselfe were insufficient It teacheth vs that Iesus Christ ordained his holy supper which he commandeth vs to celebrat in remembrance of that sacrifice which he one only time offered to the father all this in generall and euery thing in particuler by the grace of God to him be the glory haue we sufficiently proued This is the trueth for it is the word of God This then we beleeue his Maiestie graunt vs grace not onely with the heart to beleeue this which he in his holy Gospell he hath reuealed vnto vs but also strength and constancie with the mouth to confesse it and
or of the diuell And to make that more manifest whereof we intreat let vs deuide into three partes or orders all the Bishops that haue bene in Rome The first shall conteyne all those that from the beginning were Bishops vntill the time of Saint Siluester The second all those which were from Siluester vnto Boniface 3. The third all those that haue bene from Boniface 3. vnto Clement 8. who this yeare of the Lord 1600. doth tyrannize in the Church Come we now to the first order The common opinion hath bene that S. Peter was the first Bishop of Rome the which by holy scripture can no way but the contrary rather be proued Many haue handled this argument to whom I referre those that would knowe it For my part that which our aduersaries say concerning this matter to me seemeth impossible First they soy that S. Peter â—â—ued after after Christ passion 38. yeares which they count in this maner That he was for a time in Iudaea after at Antioch where he was Bishop 7. yeares So saith Bartholmew Caranza in his summa Conciliorum But if that be true which they say that S. Peter liued but 38. yeares after Christ the Epistle of S. Paul to the Gal. sheweth this to be impossible Saint Paul also in 1. chap. of his said Epistle declareth that after his conuersion he went not to Ierusalem but into Arabia and thence turned to Damascus and that 3. yeares after he came to Ierusalem where he found Peter with whom he abode 15. dayes not to learne ought of him but to confer with him 14. yeares after this as he saith in the chapter following he came againe to Ierusalem where those that were pillers of the Church Iames Cephas which is Peter and Iohn gaue him the right hand of fellowship These yeares were 18. at the least 3. saith he and afterwards 14. and the time which passed from the Passion of Christ vntill S. Paules going to Arabia After this they both were at Antioch where S. Paul reproued S. Peter for his dissimulation If there he was seuen yeares and twenty fiue yeares afterwardes at Rome ioyned with the eighteene yeares before mentioned shall make fiftie yeares at the least Then shall it be vntrue which they say that Saint Peper liued thirty eight yeares after the death of Christ as saith Caranza in his summa Conciliorum And much more vntrue shal be that which Humfridus Panuinus in the Chronicle of the Roman Bishops and in his annotation vpon Platina in the life of Saint Peter saith that Saint Peter was martyred 34. yeares 3. moueths and 4. dayes after the passion of Christ Count thus the yeares the S. Peter liued after Christ From the death of Christ vntill the 2. yeare of the death of Claudius were 10. yeares all which time Saint Peter abode in and departed not once from Iudea This time passed he came to Rome where he abode 4. yeares from whence by Claudius Edict against the Iewes he departed and returned to Ierusalem from Ierusalem he went to Antioch and there abode 7. yeares in which time died Claudius and Nero succeeded him in the Empire In the beginning of Neros reigne S. Peter returned to Rome whence after some time he departed and trauelled almost throughout all Europe which peregrination being ended he returned the third time to Rome From Saint Peters first enterance into Rome vntill his death were 24. yeares 5. monethes and 12. dayes which ioyned with the 10. yeares before passed in Iudea make 34. yeares three moneths and 4. dayes All this saith Panuinus Herein he contraieth his owne authors which affirme Peter to haue bene 7. yeares in Antioch and 25. after at Rome And Gracian in a certaine decree saith that Saint Peter by reuelation passed or translated his seate from Antioch to Rome And so Fryar Iohn de Pineda in the 3. part booke 20. chap. 5. Sect. 1 following this opinion saith In Antioch before Rome had S. Peter his seate Papall Caranza in his summa Conciliorum speaking of S. Peter counteth thus He sate saith he in the bishops chaire at Antioch 7. yeares and departing thence came to Rome in the time of the Emperor Claudius where he sate in the Bishops chaire 25. yeares 2. moneths and 3. dayes We see now the count of Caranza and Panuinus to be false In this they agree that he was crucified at Rome Betweene the death of the Lord and the death of Nero were 37. yeares The said Panuinus saith that S. Peter was crucified in the the last yeare of Nero then shal it be 37. yeares and not as he saith 34. yeares after the death of Christ The Legend and Cannon say that Saint Peter and Saint Paul were in one selfe same yeare day and hower beheaded at Rome Saint Ierome saith that Paul was killed with a sword and Peter crucified Eusebius saith that the one was beheaded and the other crucified We demaund and chiefly of our Spaniardes which so much beeleeue these thinges when came Saint Peter to Rome how longe there stayed he when and of what kinde of death and where dyed he who was his successor for some say Linus others Clement we shall finde great confusion and disorder amongst them as already we haue seene and how deale they so with Christians whose faith is to be founded vpon the word of God The Popes Supremacie to be Peters successour they sell for an Article of our faith insomuch as saith Boniface 8. it was de necessitate salutis necessarie to saluation and who so beleeued it not could not be saued behold vpon what holy scriptures it is founded vpon a legend of mens sayinges disagreeing among themselues The cause taken away the effect ceaseth If Saint Peter were not Bishop of Rome it followeth that all whatsoeuer is sayd touching the succession Primacie of the Pope is meere lyes and fashood Also Saint Peters Commission was to be Apostle of the circumcision among the Iewes and that of Saint Paul of the vncircumcision among the Gentiles Gal. 2. 7. Saint Paul to the Romans themselues also saith that he preached the Gospell where none had once made mention thereof and giueth a reason Beast he should seeme to build vpon a straunge foundation Whereupon it followeth that Saint Peter was not at Rome Also in the Epistles which he wrote being prisoner in Rome he sent salutations from the faithfull which were then in Rome without any mention made of Saint Peter And had he bene in Rome it is to be thought he would haue named him Read the 4. chapter of the Epistle to the Colossians from the 10. verse vnto the 14. where he saith Salute Aristareus and Marke and Iesus called Iustus which be of the circumcision These onely be they that assisted me in the kingdome of God and were a comfort vnto me Whereupon it followeth that Saint Peter was not at Rome seeing he neither did assist nor comfort him This Epistle was written from Rome And in
nor absolue anie and those which were so ordained ought to be againe ordained yet the grace of the Sacrament did she obtaine for those that with a good faith by an inuincible ignorance did receiue it I answer he deceiues himselfe for those are not Sacraments which are not administred by those whom God hath ordained albeit they haue many imperfections yea although they be hypocrites as by the Priestes that liued in the time of Iesus Christ appeareth which albeit they were wicked yet because they were of the tribe of Leui and so outwardly called their Sacrifices were Sacrifices and their Sacraments were Sacraments And so the Lord and his Apostles when they found them sacrificing and celebrating in the Temple held them for such Contrariwise the Sacrifices which the Priestes of Ierohoam did offer and the Sacraments by them administred were no Sacrifices nor Sacraments because they were not administred by those of the Tribe of Leuie whome God himselfe had ordained Ione then being a woman I say was no Priest and being no Priest had authoritie neither to ordeine nor yet to consecrate and therefore the Priestes by her authoritie ordained were not the Priestes of God but of Ieroboam or of Baal And these I say that receaued their sacrament had no sounde faith for Faith is founded vpon the word of God Faith saith the Apostle commeth by hearing and heariing by the word of Christ Other maner of consolation and quietnes of conscience haue they which beleeue that Iesus Christ euer was is and shal be the head and foundation of his Church and that there is no other head nor foundation but he alone as saith Saint Paule 1. Cor. 3. 11. Other foundation saith he then that which is Iesus Christ can no man lay he onely is the foundation he onely is the head of his Church whose Vicar generall is his Spirit as he himselfe witnesseth That Comforter the holie Spirit whom the Father shall sende in my name he shall teache you all thingâ—s and bring to your remembrance all that whatsoeuer I haue said vnto you Pero Mexia by a good faith meaneth that faith as they call it of the Collier This Collier being at point to die a learned man the diuell say some others came to tempt him demanding of him what he beleeued I beleeue answered he that which the holy mother the church beleueth The deuill replying and what beleeueth the Church That answered the Collier which I beleeue And so often as the diuill demanded the veriâ— same did the collier answer For the poore man knew not what he beleeued much lesse what the Church beleeued Of that sort was he which not knowing what they beleeue sayd they beleeue in God à pies Iuntillos fully Hosius Bishop of Varmiens intreating in his third booke of or against the authoritie of holy scripture doth hold it a very safe thing to followe the example of this Colliar Oh fearefull ignorance which shall not excuse sinne God commaundeth to reade and search the scriptures and they will neither reade nor search theÌ„ what excuse wil they haue with their ignorance Saint Peter exhorteth euâ—rie faithfull Christian to be readie to yeeld accompte of his hope And who shall giue accompt of his hope or faith that neither readeth nor heareth the word of God For knowe this that as the wyke in a candle or Lampe no longer burneth then oile continueth no more also can faith liue but whiles it is nourished with the word of God He that neither readeth nor heareth nor meditateth vpon the worde of God what faith can he haue that which they call fully to beleâ—ued in God and that of the Colliar which neither knewe what the Church nor he himselfe beleeued But returne we now to our Pope Ione The Emperour Lewes 2. sonne of Lotharius in the time of this Ione came to Rome at her handes receiued his septer and crowne Imperiall together as they call it with Saint Peters blessing In her time also Don Alonso the third reigned in Spaine as Don Rodrigo Sanchez Bishop of Palencia describing the life of Don Alonso the third saith In his time saith he at Rome sate Leo the fourth Iohn the eight Benedict the third and Nicholas the first And Don Alonso of Carthagena speaking in his Concurrence of this Don Alonso the third saith there was Leo the fourth and Iohn the English Pope Ione dying in sort as before said Benedict the third was chosen He was the first that sate in holed seate c. The cause why vpon the life of Ione we haue before declared Lewes the Emperor sent his Embassadours to confirme this election At this time Don Alonso the third raigned in Spainâ— The thirteenth Sisme was betweene this Benedict and Anastasius but Anastaâ—sius renounced In the the presence of Lewes the Emperour Nicholas the first was chosen but when the Emperour was departed out of Italie the Pope made many â—â—nstitutions and among others these That the life of the Clergie should not be iudged by the Laytie that none should any way dispute of the Popes authoritie That the Christian magistrate had no authoritie ouer the chiefe Bishop because the chiefe Bishop say they is called God Anton. tit 16. The constitution that the diuine office should be celebrate in Latine he renewed Yet dispensed with them of Slauonia and Polonia which did celebrate it in their vulgar tongue He ordeined that the constitutions of the Popes should be equall in authoritie with those of the Apostles The Beastes hornes growe very seuere was this beast against married Priestes To which impietie Huldricke Bishop of Augusta oposed himselfe and wrote an Epistle which excellently shewed the cursed fruites of constrained single life The summe whereof speaking of Gregorie the first we haue before declared This Nicholas with other Bishops forbad all faithfull Christians to heare Masse said by a wenching Priest If this were obserued few Masses would be heard because the greatest parte of priestes be wenchers In the 867. yeare dyed Nicholas In whose time in Spaine reigned Don Alonso 3. and Don Garcia his sonne After Nicholas succeeded Adrian 2. and after Adrian Iohn 9. whom others omitting Ione call Iohn 8. Martin 2. by deceit and wicked arts was made Pope with the ceremony of the seat c. and confirmed without any authoâ—itie or consent of the Emperor For now the hornes of the Popes were growne and of the Emperour they nothing esteemed he dyed in the yeare 884. Adcian 3. being Pope made a decree that in the election of the chiefe Bishop the Emperour should not be regarded but that the Clergie people of Rome might freely make choise without any confirmation at all of the Emperour Thus lost the Emperour his right in Rome and in the choise of the chiefe Bishop And by reason of the Emperours then warres with the Normans the Pope swayed the matter Adrian dyed
same So comaunded he Iosua the Generall and most warlike captaine of the people of God saying vnto him The booke of this lawe shall neuer departe from thy mouth but daie and night shalt thou meditate therein that thou maist obserue and do according to all thinges that are written therein For then shalt thou make thy way prosperous And then shalt thou vnderstande God of his infinite goodnes giue to our king and Lord his captaines and gouernors the grace to reade the scripture which god hath comaunded them and the Pope hath forbidden that ruled thereby they may well gouerne his subiects Albeit by that we haue said it clerely appeareth the popes I meane from Boniface 3. which was in the yeare 605. vnto Clement the 8. or 10. which nowe tirannizeth to be of euill life and of worse doctrine by reason whereof they neither are nor in any wise can be successors of Peter nor vicars of Christ but truly Antichrists yet for better confirmation with reasons and notable sayinges of the doctors of the Church with Decrees of Ancient Councels cheifly with 3. passages of holy scripture admirable for this purpose we will confirme it not with standing But before we do this we wil set downe certaine ancient Spanish prouerbs declaring what are the liues of these ecclesiasticall persons and how we ought to flye them The Spanish toung is not only eloquent and copious but sententious also Many prouerbes it hath by vs called Refranes which be certen breife sayinges sentencious and true so by common consent and that of long time allowed To such prouerbes in all tongues aswell learned as vnlearned geue great credit because they be some cheife principles which the latines call Perse nota Contrary whereunto whosoeuer will speak shal be holden for vnlearned and ignorant That the Spanish toung is plenteous in prouerbes briefe sentences the booke called Celestina the first part I say for the rest is falsified a booke doubtlesse did it intreat of some other matter worthy to be read doth very euidently declare The book of Prouerbs which Hernan Nunes the ComeÌ„dador most excellent professor of Rhethoâ—icke and Greeke in Salamanca collected doth shew also the same Whose purpose was not only to collect so infinite a number of Spanish prouerbes but also would had not death preuented him haue glosed and commented vpon them as did Erasmus vpon the Latine prouerbes Verily had the Comendador effected his purpose our Spanish tongue should haue had a great treasure But to what end wilt thou say vnto me intreating of the Pope and his Clergie sayest thou this To great purpose I answere haue I sayd this because here I will alleage many Spanish prouerbes which very briefly and most truly do naturally with liuely colours paint out the life of the priests and Fryers and of all the other ecclesiastical persons from the little Nouice that helpeth to say Masse euen to the Pope himselfe Of the wicked life of the Clergie their deceits subtilties hypocrisies couetousnesse robberie whordoms ambition and simonie c. speake these vndoubted true prouerbes and so command vs to fly from theÌ„ All these prouerbes following are drawne out of the said book of the Comendador OF THE WICKED LIVES OF Ecclesiasticall men Sin Clerigoy palomar teruas limpio tu lugar Of priests and doues where is a want There 's cleannesse rife and foulnesse scant Siboo negocio trazedes frade podeys falar de la calle Potuguez Speake Frier if good it light doth craue If bad it darkenesse seekes to haue Entrays Padre sin licencia o os sobrà favor o falta verguenâ—a Here freely father entrest thou Or vnder leaue or shamelesse now Cregos frades pegas e choyas do à ordemo quatro joyas Gallego clerigos frayles picaâ—as y grajas do al diablo tales quatro alhajas â— joyas Priests Fryars Pyes Dawes and such like chaffer All iewels foure to the diuell I offer Frayle ni Iudio nunca buen amigo Nor Friar nor Iew euer friends true Hize ami hijo monazillo y tornoseme diablillo A nouice young my sonne do make For demi deuill do him take Quien quisiere su hijo vellaco del todo meta lo missario o moâ—o de corâ— Of knauery who listeth to haue his son heire Make him a Masse priest or youth of a Quire Moço missero y Abad ballastero y frayle cortes reniego de todos tres A massing youth a flattering Friar A hunting Priest a hatefull lyar Monja para parlar y frayle para negociar jamas se vido talpar A Nunne to prate a Fryer to proule Who ere two such hath seene so foule Ni amistad con frayle ni con monja que te ladre With flattering fryar nor puling Nunne No friendship els thou art vndone Ni fies en monje prieto ni en amor de nieto In coale blacke fryar haue thou no trust Nor rest on grandchilds loue thou must Ni à frayle descalço ni à hombre callado ni à muger baruuda no le des posada To barefoot Friar nor silent man Nor bearded shee subiect thee than Nunca vide de cosas menos que de Abrilee y Obispâ—s buenos Things lesse I neuer vnderstood Then Aprils faire and Bishops good Bendita la casa que no tiene corona rasa quiere dezir rapada Este Refran es tomado de Italiano Beata quella casa que non ha cheregarasa The dwelling house is surely blest Wherein no shaueling hath his nest This Prouerbe is taken from the Italian Beata quella casa que nen ha cherega rasa Ni fies muger de frayle ni barajes con alcayde No woman trust a holy Freyr Nor yet scolde with a Iudge for feare Ni mula mohina ni moça Marina ni poyo à la puerta ni Abad por vezino No Mule of colour sad Nor bench haue at thy doore Nor maid of Marians trade Nor priest for thy neighbour Ni fraylâ— por amigo ui Clerigo por vezino A Frier for friend see thou forsake And priest for neighbour do not make Ni buen frayle por amigo ni malo por enemigo No good Frier for a friend do choose Nor bad for foe els shalt thou loose Por las haldas del vicario sube la moça al campanario By Vicars skirts the mayd Vp to the Belfry goeth Yet nought at all afrayd What makes she there who knoweth Muchas vezes de hombres casados Clerigos y soldados no son amados Holy Priests and Souldiers then Are oft not lou'd of maried men Obispo dâ— Calahorra haze los asnos de Corona For bribes do bishops orders giue To Asses shorne ô that they liue Ni de frale ni de menja no esperar de recebir nada Of Frier nor Nunne ought to receiue The hope that is will sure deceiue Si con Monia quieres tratar cumplete de guardar If with a Nunne thou list to deale Stand on thy gard
the more thou of all other nations of the world in these last times hast abased and deiected thy selfe to serue and adore this monster this man of sinne this sonne of perdition this whore clothed with scarlet purple adorned with so great store of gold precious stoâ—s this beast this Antichrist this thy Pope this thy God vpon earth by so much the more holding thy selfe ashamed confounded for that which thou hast done because thou so much louest and more esteemest honor then other nations thou shalt abandon abhorre him and shalt practise his vtter ruine and destruction God giue thee that grace that quickly for the sacrifice sake which Iesus Christ his sonne our chiefe and only high Bishop our redeemer and Lord vnto him hath offered Amen For the healpe of memorie haue we heare placed a table wherein is plainely declared the Pope to be Antichrist which is the summe of of this first Treatise An end of the first Treatise A briefe table wherein most clearely euidently is declared who Antichrist is and by what markes he may bee knowne The necessitie of this Doctrine is first declared AS it behoueth the Christian Church and euery faithfull member thereof to know Iesus Christ the Lord and followe his Doctrine with all obedience So is it meete that euery faithfull Christian should perceiue and know what the holy scripture doth teach concerning Antichrist to the end that all the faithfull may truly know him and knowing him flie from him and beware his deceites And if the Apostles themselues in the Primitiue Church forewarned the faithfull of the daunger and comming of the great woolfe as in the 2. Thes 2. 3. 4. c. 1 Ioh. 2. 18. c. appeareth How much more now in this old age of the world wherein all iniquitie aboundeth the end of all thinges approcheth ought we to esteeme this Doctrine necessarie 2 Concerning the name of Antichrist and how the holie scripture speaketh touching the same Antichrist is a Greeke word and asmuch to say as contrarie to Christ For as Antipapa is hee who not beeing Pope attributeth to himselfe the whole authoritie and power of the Pope So is he Antichrist that opposeth himselfe to Christ attributing to himselfe that which is proper to Christ The holie scripture of Antichrist speaketh two manner of waies For as this word Christ or anointed is sometimes generally taken Psalme 105. verse 15. Touch not mine Annointed where by annointed all the faithfull that hold Communion with Christ are vnderstoode And properly againe when Christ our Lord is mencioned So by this word Antichrist is some time generally vnderstoode all such as in Doctrine oppose themselues to Christ 1. Iohn 2. 22. and cap. 4. 3. But then properly it mentioneth Antichrist when it noteth an head of an abominable kingdome which head lifteth vp it selfe against Christ as in 1. Ioh. 2. chap. 18. where the Apostle saith that Antichrist should come It is to be noted that as many things in the scripture foretold of Christ are applyed to some persons which were types and figures of Christ as Dauid Salomon Zerubbabel c. Which properly and truly are meant of Christ and in him accomplished so many things also foretold of Antichrist Dan. 7. 8. 20. 21. 25. chap. 8. 23. 24. 25. chap. 11. 36. and 1. Timoth. 4. 1. 2. 3. are applyed to certaine tyrants and heretikes as forerunners and types of Antichrist but properly to Antichrist in him are fulfilled 3 Whether Antichrist be come The Papists say that Antichrist is not yet come but shal come teach they of the race of the Iewes of the Tribe of Dan be borne in Babylon brought vp in Chorazain and Bethsaida and shall reigne in Ierusalem c. with sundrie such like inuentions of man not warranted by authoritie of holie Scriptures But wee say that Antichrist is alreadie come and that will wee prooue by the testimonies of the holy Scriptures For the same thing nowe is befallen the Papistes which in time past when Christ Iesus our redeemer did manifest himselfe in the world happened to the Iewes For as the Iewes with the Apostles did beleeue and confesse the Prophetes to haue spoken manie things touching the Messias but not beleeued nor confessed that the promised Messias then was come nor that Iesus borne of the Virgin Mary in Bethelem was that true Messiah Euen so doe the Papistes at this day fully confesse with vs that many thinges in holy Scripture are foretolde concerning Antichrist yet beleeue they not nor confesse that he is come but say he shall come as the Iewes did of the Messias We say then that Antichrist is already come Let vs see now who he is and by what marks he may be knowne 4 Who Antichrist is and by what markes he may be knowne This question in former time was hard and obscure but now Antichrist being reuealed is Verie cleere and easie For as this is the true Messias in whom all things foretold by the holie Ghost concerning the Messias are fulfilled So is and ought this to be truly Antichrist in whom all thinges foretold of Antichrist by the Prophets and Apostles do properly belong and are fulfilled Let vs then consider what the holie Ghost in holie scripture hath spoken of Antichrist which we will deuide into three points 1 Of the time of his reuelation 2 Of the place of his seate and being 3 Of his estate life and Doctrine The time of Antichrists reuelation is signified by Dan. cap. 7. 5. 8. when he saieth A litle horne arose vp among the other hornes in the heade of the fourth Beast The Prophet declareth that the kingdome of Antichrist should rise vp in the Romane Empire which was the fourth Monarchie signified by the fourth Beast The Apostle Saint Paule well noteth the time of the reuelation and comming of Antichrist when he writeth 2. Thestal 2. 3. Let no man deceaue you by any meanes for that day shall not come except there come a departing first that that man of sinne bee disclosed euen the sonne of perdition Cleerely signifieth the Apostle that after an Apostasie Antichrist shall come True it is that from the Appostles time haue bene some forerunners of Antichrist of whom we read Io. 1. 18. 22 c. And that then the Mysterie of iniquitie did worke 2. Thes 2. 7. yet could not the kingdome of Antichrist increase whiles the Roman Empire flourished But when the Roman Empire should be weakened then should Antichrist be cheife as the same Apostle declareth when he saieth 2. Thes 2. 7. 8. Only he which now withholdeth shall let till he be taken out of the waie And then shall that wicked man be reuealed The place where Antichrist shall holde his seate is noted by Daniel â—1 45. when he sayth And he shall place the Tabernacles of his Palace betwene the seas Saint Iohn also in his Apoc. ca. 17. when he signified Antichrist by a woman arrayed with purple and
scarlet guilded with golde and decked with pearles and precious stones c. In the 9. verse he plainely mentioneth 7 mountaines whereon the woman sitteth adding afterwards in the 18. verse That great citie which reigneth ouer all the kings of the earth And Saint Paule 2. Thes 2. 4. saith that Antichrist shal sit in the temple of God Largely writeth Daniel chap. 7. 5. 8. concerning the estate life and doctrine of Antichrist where Behold saith he there came vp another litle horne and then addeth That in this horne were eyes like the eyes of a man and a mouth speaking presumptuous things And in the 20. and 21. verses And he appeared greater then any of his fellowes And I beheld and the same horne made war against the saints and ouercame them And verse 25. And hee spake wordes against the most high and shall consume the Saintes of the most high and thinke that he may change times and lawes And chap. 8. vers 23. 24. 25. There shall rise vp a king of fierce countenance and vnderstanding darke sentences and his power shall increase but not in his owne strength and shall destroy wonderfully and prosper and practise and shall destroy the mightie and holy people and through his policie also he shall cause craft to prosper in his hand and he shall extoll himselfe in his heart and by peace shall destroy many He shall stand vp against the Prince of Princes but he shall be broken downe without hand Also in the eleuenth chap. vers 36. And the king shall doe what he lifteth he shall exalt himselfe and shall magnifie himselfe against all that is God and shall speake maruellous thinges against the God of Gods and shall prosper till the wrath bee accomplished for the determination is made vers 37. Neither shall hee regard the God of his Fathers nor the loue of women nor care for anie God for he shall magnifie himselfe aboue all vers 38. But in his place shall he honour his God Mauzim A God whom his fathers knewe not shall he honour with golde and vvith siluer and with precious stones and thinges of great price vers 39. This shall hee doe in the strong holds of Mauzim vvith a strange God whom hee shall acknowledge hee shall increase his glorie and shall cause them to rule ouer many and shall diuide the land for gaine The Apostle Saint Paule in the second epistle to the Thessal chap. 2. 4. saith that this man of sinne and sonne of perdition shall exalt and lift vp himselfe against all that is called God or that is vvorshipped So that he doth sit as God in the temple of God shewing himselfe that he is God And in the ninth verse Who shall come by the effectuall working of Sathan vvith great power signes and lying wonders and in all deceiuablenesse of vnrighteousnesse Also 1. Timoth. chap. 4. vers 2. 3. Which speake lies through hypocrisie and haue their consciences seared vvith an hoteyron forbidding to marrie and commaunding to abstaine from meates vvhich God hath created Also in the Apoc. 13. 11. And I beheld another beast comming vp out of the earth which had two hornes like the Lambe but spake like the Dragon And cap. 17. 6. And I saw the woman drunken with the bloud of saints and with the bloud of the martyrs of Iesus These prophesies doe teach vs that Antichrist must bee a king who from meane estate shall become exceeding great and mightie and prosper That he shall bee also a blasphemer an Idolater a sacrileger exceeding proud subtill an hypocrite a contemner of marriage couetous a great Tyrant a persecutor of the Saints a deceiuer full of impietie Examine we now these testimonies of holy scripture which wil appear to be most properly belōging to the Pope of Rome So as by these prophesies we are warned as it were with the finger of God from heauen that the Pope is Antichrist Therfore the time of his reuelation considered the Popes reigne began in the fourth monarchie and want of the Romane Empire For about the yeare 606. Pope Boniface the 3. receiued of Phocas the Emperour who was a tyrant and murthered Mauricius his Lord with his wife and children the title of Vniuersall Bishop and Head of the Church which once being graunted the Popes whole endeuors were to lift vp themseues with the Empire of Rome and the whole world besides For the seat of Antichrist it is cleare and to all men knowne that the Pope sitteth at Rome which is a city scyted betweene the two seas Thyrren and Adriartike hath 7 mountains reigned ouer all the kings of the earth which cannot be said of any other city in the world And seeing Rome is in Europe neither in India Asia nor Africa it plainly appeareth that Antichrist sitteth in the temple of God to wit in Christendome as Saint Paule 2. Thes 2. 4. declareth Meane at the beginning was the estate and condition of the Pope but it mightily and with great successe increased So that he holdeth not authoritie and one crowne as a king onely but three crownes declaring thereby his power to be greater then that of all kings and Emperours As he attributeth also to himselfe the two swords or powers spirituall and temporall figured by the two hornes Apoc. 13. 11. A Blasphemer is the Pope in saying he is Christs Vicar head of the Church that he can pardon sinnes may not be iudged of any cannot erre in conclusion that he is God in the earth can change nature holdeth an heauenly power and the fulnes of power and of vnrighteousnesse can make righteousnesse See lib. 1. Decret Gregor tit 7. Can. 5. An Idolater he is when he commandeth Image-worship inuocation of Saints maketh of the Sacramēt an Idol of Mauzim a God whom neither the Apostles nor their fathers knew because they worshipped and honoured one only God in spirit and truth Ioh. 4. 23. A Sacriledger he sheweth himselfe to bee when he robbeth the Church of the second commandement of Gods law the lay people of the cup in the Lords supper and forbiddeth Christian people to reade the holy scripture contrary to the doctrine and expresse commandement of Christ Ioh. 5. 39. Most proud he appeareth when he is carried on mens shoulders as they carryed in time past the Arke of the Lord vppon the shoulders of the Leuites when hee calleth himselfe most holy Father and Holinesse it selfe dares to breake and change the ordinances of God and impose new lawes vpon mens consciences compareth himselfe to the Sunne and the Emperour to the Moone lib. 1. Gregor tit 33. and both Emperors and kings do kisse his feet Subtill hee is in all his kingdome but then chiefly when by meanes of auricular confession he diueth into the hearts of all men not of the common sort onely but also of the greate States of the world vnderstanding thereby all secrets A manifest hypocrite hee is when vnder the title of Seruant of seruantes hee ruleth as
king of kings and vnder the name of Pastor he sheweth himselfe a rauening Wolfe and vnder pretence to be S. Peters successor he declareth himselfe the follower of Iudas For as Iudas with a kisse fayned friendship betrayed his Lord so with fayned holinesse and outward ceremonies doth the Pope draw the common people into the chaines and snares of ignorance and superstitions The said title therefore which Christ gaue vnto Iudas Ioh. 17. 12. the Apostle giueth to Antichrist 2. Thess 2. 4. A contemner of mariage when he esteemes it a carnall estate and therefore with such seuerity forbiddeth it to his Clergie that although fornicators and adulterers can easily purchase absolution of their sinnes no pardon remaineth for the Clergie that mary according to the ordinance of God but the same is reputed and punished by the Pope for an vnpardonable sinne Albeit the holy scripture teacheth 1. Cor. 7. 9. That it is better to marry then to burne And Hebr. 13. 4. Marriage is honorable among all men Also 1. Timoth. 3. 2. Euery Bishop must be the husband of one wife Insatiable is the couetousnesse of the Pope and extendeth into all parts For money he pardoneth sinnes selleth ecclesiasticall functions maketh marchandize of his Bulles indulgences Iubilies Reliques Masses praiers and sacraments and compelleth the miserable people to buy his marchandize not on such dayes onely as other marchants vse to traffique but also and principally on the feast dayes the Lords dayes and Sabboths when other men rest And raketh together euery day in the yeare and of all sortes of people euen of the Iewes and Curtesans of Rome A tyrant he is and persecutor of Saints being the cause of the sheding of so much Christiā blood inciting kings princes to persecute such as contradict him and abandon his Idolatries and superstitions to serue God according to his will and word whom the Pope condemneth for heretiques to be burned and least they should speake putteth a gagge in their mouthes And to fill vp the measure of his crueltie he spareth not Emperours nor kings being the Lords Annointed when they refuse to execute his tyrannies as histories plainely witnesse A deceauer he is sundry waies because he deceaueth the common people with false doctrine and vaine promises with high titles and fayned holinesse with bulles Pardons false miracles and illusions of the diuell c. He is full of impietie because he pleaseth and delighteth himselfe not only in sinne but causeth others also to sinne because he hath depraued the worship of God with idolatrie the authoritie of kings with tyrany The common faith with deceit and the life of his Clergie with shame and filthinesse occasioned by constrayned single life To conclud in the kingdome of the Pope is the fountaine and spring af all abhominations and slaunder according to the old prouerbe The neerer to Rome the worse Christian So the neerer to Antichrist the further from Christ By these demonstrations it appeareth plainely that the Pope is Antichrist whom the Holy scripture hath foretold and by whom the Church of Christ hath so much suffered The second Treatise of the Masse and the holinesse thereof WE haue passed by the Lords assistance the Laborinthe not of Creete but of Rome of the Pope and his Roman Court another much worse and for more intricate troublesōe The Pope haue we proued to be a false Preist and very Antichrist to be the man of sin sonne of perdition to be that whereof whom speaketh S. Iohn in his Reuelation This haue we proued by his euil life wicked Doctrine by the sayings of Doctors and ancient Councels and by three notable passages of holy scripture Now will we shew the Masse which is the second pillar that supporteth and vpholdeth the Roman Church to be a false sacrifice an inuention of the diuell and a profanation of the holy supper which Iesus Christ our redeemer instituted And if such bee the Masse as we will proue it to bee it followeth that wee ought to flie and detest it and so doe we flie and abhorre it as a thing condemned and abhominable before the face of God This done wee will shewe by the Lordes assistance without which we can doe no thing that good is Iesus Christ to be the true and onely priest and chiefe bishop And his propper body blood which he offered vpon the crosse to his father to be the true only sacrifice the memory wherof we shew forth so oftē as we celebrate his holy supper A table wil we place at the end of this Treatise wherein we will shew the conformity vnion and likenesse which the holy supper instituted by Iesus Christ holdeth with the holy supper in the reformed Churches celebrated And thē also wil we shew the differēce disconformity contrariety that the Masse which our aduersaries celebrate holdeth with the holy supper of Christ which is the same we now celebrate As the name of Pope is not found in the holy scripture as little also is there found the name of Masse And doubtlesse had it bene so necessarie for a Christian to beleeue the authoritie of the Pope and holinesse of the Masse without which faith say they it is vnpossible for a man to bee saued It is I say to bee beleeued that Iesus Christ or his Apostles would haue made some mention thereof For all whatsoeuer is necessary for our saluation doth Christ and his Apostles teach vs. Saint Paule speaking to the Ephesians saith Ye knowe that I keepe backe nothing that was profitable but haue shewed you and haue taught you openly and throughout euery house Witnessing both to the Iewes and Grecians the repentance and faith in our Lord Iesus Christ But this holy Apostle so diligent in teaching that which we ought to beleeue maketh no mention of the Pope nor of the Masse Hereuppon it followeth that to beleeue the authoritie of the Pope or holinesse of the Masse is no Article of faith But true it is will they saie vnto me that this word Masse is not found in the scripture but its equiualent is found the supper of the Lord And if we ought to admit the Lords supper thē must we admit this name Missa Whereunto we aunswere that most great Iniurie and wrong doe they to the holie supper which the Lord instituted in saying it to be the same that is their Masse which they haue imagined and forged For how great difference there is betweene Truth and Falshood Light and darkenesse God and Belial So great is the difference betweene the holy supper and the profane Masse Had the question bene concerning the name whether the holy supper were to be called Missa or no. It should not be of great importance Agree wee in the substance of the things and call it as ye list Albeit it bee il done when the holy spirit calleth a thing by such or such name that man dare call it by another name The Apostle calles it
and answered to the prayers in it was neither the sacrament of the bread nor wine adored But in the Masses of our aduersaries are all things contrarie wherein the people do not but once in the yeare communicate this once that they do communicate they take from them halfe by the middle they take frō them the sacrament of the bloud of Christ which Christ cōmanded that all should drink their Masses they say in a strange tongue which the people vnderstand not and oftentimes he himselfe that saith it neither knoweth nor vnderstādeth that which he saith The people are silēt as though they shuld heare an Enterlude The people adore the bread wine as though it were Christ and not the sacrament of the body bloud of Christ That which Iesus Christ instituted was his holy supper he commanded his Apostles who represented the vniuersal or catholike Church that they shuld afterwards do the same which they had seene him do Do this saith he in remembrance of me And S. Paul speaking to the Corinthians among whō Satan had already bestirred himself bringing some abuses into the Church concerning the supper of the Lord saith For I receiued of the Lord that which also I deliuered vnto you That the Lord the night c. And what agreemēt hath the masse with this which the Apostle saith Nothing at all Let our aduersaries then cease to cōfoūd things togither Let them cease to change their names Let thē not call the supper of the Lord the Masse nor the Masse the supper of the Lord Because it is not so This supper of the Lord a very smal time cōtinued in it being perfection For euen thē whiles the Apostles yet liued arose vp dissentions scismes heresies about the same The which S. Paul willing to reforme reduced the supper to it first institution as the Lord had instituted celebrated it cōmanded that the faithful shuld celebrate the same After these times came others the busines went frō il to worse Men not cōtented with the simplicity wherwith the Lord had celebrated his supper sought to be famous shewing thēselues more wise more prudent and aduised thē Christ himself And so they began to ad diminish in the supper of the Lord. But notwithstāding al this for a 1000. yeares space the substāce of the supper was not touched Albeit as touching outward shew they vsed many ceremonies which Christ Iesus neuer vsed attired themselues with other then cōmon ornaments the which Christ nor his Apostles neuer did The 1000. years passed mē dared to touch the to quick the substance of the holy supper They begā to say that the bread was not bread and that the wine was not wine but that they were cōuerted trāsformed transsubstantiated into the body and bloud of Christ And this gainsaying the holy Scripture and the Fathers as well of the Greeke as Latine Church which wee will afterwards very sufficiently proue The matter thus going in the Councell of Vercele Leo the ninth being Pope Transubstantiation was concluded This Pope condemned the doctrine of Berengarius as speaking of the fourth domage we will afterwards declare Berengarius beleeued what the holy scripture had taught him and in the Fathers hee had read to wit that the Sacrament of the Lords supper in two things consisted in matter as they cal it and in forme the matter is that which is seene touched tasted which is the bread and wine The forme is that which is not seene but beleeued the body and bloud of Christ You see here the great herefie of Berengarius which the Pope and the Councell gouerned by the Pope condemned Afterwards speaking against transubstantiation by manifest authorities of the Scripture and by the sayings of ancient Doctors will we proue true bread and true wine visible and tangible to be in the Sacrament and the true body and bloud of Christ to be iuuisible and beleeued by faith And albeit the Pope commanded that Transubstantiation should be beleeued and the Councell decreed it yet were there in those times manie learned and godly men who giuing credit to that which the holy Scripture and ancient Doctors said nought esteemed that which the Pope and his Councell commanded And yet as constantly passed they further they wrote against such doctrine as impugning the word of God and the Fathers Afterwards in the yeare of our Lord 1200. Pope Innocent 3. confirmed this decree and Vrban 4. in honor of this sacrament at the request of a recluse with whom in times past he had bin ouermuch familiar inuented the solemne feast which they call Corpus Christs Read the life which we haue written of this Vrban 4. And the diuel not contented to haue so euilly intreated the most holy Sacrament of the body bloud of Christ nor to haue giuen it so mortal a wound passed yet further He cut off the sacrament half in halfe he took away say I the sacramentall wine which represented sealed and ioyntly gaue receiuing it by faith the bloud of Christ And so was it decreed in the Councell of Constance where were three Popes deposed that the Sacrament not sub vtraque specie in both kinds but in one only should be giuen True it is they yeeld their excuses why they departe from the institution of Christ that which in the Church was vsed but their excuses be very friuolous to be laughed at As more hereafter we shall see intreating of the sixt domage which the masse causeth And a faire thing it is that they condemne those for heretiques which in both kinds receiue the Sacrament according to the Institution of Christ himselfe If they seeke antiquitie This manner of communicating sub vtraque specie vnder both kinds continued in the Church for the space almost 400. yeares Their communion in one kinde is newe and hath not bene but 180 yeares for so long is it since was held the Councell of Constance One thing had I forgotten that it is many yeares sithence they began to say their Masse without cōmunicating of the People for the priest alone eateth and drincketh it vp all without giuing any parte thereof to any How can this be said to be the supper of the Lord a communion a common banquet set forth and prepared for all the faithfull These maner of Masses call they priuie Masses and with fauor speaking very priuie True it is that many Canons and decrees haue bene made against these priuie Masses but behold how they are kept The priuies haue so evilly smelled that each one thought good to stoppe their noses and passe by them Priuate be these Masses called not for that they be priuately or secretly said which publiquely are in the Churches and hearing of all men that will But so they are called Because not the people but the Priest alone doth communicate And yet haue they gone further The Pope giueth license to say these priuie Masses in the corners of
albeit God of his absolute power can drowne the whole world againe yet will hee not drowne it So then say we now that Christ could doe that which they say annihilate the substance of the bread and be transubstantiated into it But we say that he will not do it because he will remaine sitting at the right hand of his father in heauen and according to his humanitie according to his flesh which he tooke of the Virgin Mary according to the flesh wherein he dyed wiil he neuer descend hither vntill he come to iudge the quick and the dead And so to this end sayd he to his disciples The poore ye shall haue alwayes with you but me shall ye not haue alwayes For fortie dayes passed after his resurrection hee ascended into heauen sitteth at the right hand of the Father c. Very well did his Apostle S. Peter vnderstand this when in a sermon which he preached at Ierusalem hee sayd Whom meaning Christ the heauens must containe vntill the time that all things bee restored And this is an Article of our faith which in the Creed we confesse That Iesus Christ is ascended into heauen and sitteth at the right hand of God the Father from whence shall come to iudge the quicke and the dead Then will he not come to transubstantiate the bread into his body So our aduersaries be heretikes denying in deed this article of faith which with their mouth they confesse in the Creed Hereuppon let vs nowe conclude that Christ can but hee will not transubstantiate himselfe into the bread but will sit at the right hand of the Father vntill he come to iudge c. As the holy Scripture doth witnesse it and in the Creed wee confesse it The second reason wherewith they confirme their Transubstantiation is That Iesus Christ is infallible truth and therefore of necessitie that which hee sayth must bee as hee saith it He saith This is my body Then it followeth that that is his bodie and if it be the body of Christ it is not Bread With Esayas chap. 53. verse 9. and Saint Peter chap. 2. vers 22. confesse we that Iesus Christ neuer sinned we also confesse that vntruth nor deceit was euer found in his mouth For he is that which of himselfe he saith Ioh. chap. 14. verse 6. The way the trueth and the life Wee also confesse that with his owne mouth he hath sayd This is my body and so beleeue we that it is For should wee denie that which our King Prophet and Priest affirmeth we should not be Christians Thus farre agree we with our aduersaries The difference that is betweene them and vs is as touching the maner How or in what manner that which Iesus Christ by the meane of his minister in the holy Supper doth giue vs is truely and really the body and bloud of Iesus Christ For the better vnderstanding hereof it shall bee needfull to vse the distinction which the Lord vseth in the sixth chapter of the Gospell of Saint Iohn That there bee two maners of eating the bodie of Christ the one carnall the other spirituall Commonly when the Scripture opposeth the flesh to the Spirit by the flesh it vnderstandeth the parte of man that is not regenerate nor subiect to the lawe of God So call wee men without the knowledge of God carnall naturall and sensuall men But it is not heere so to bee taken By the flesh is vnderstood the same flesh of Christ it selfe ioyntly with his blood bones and sinewes and which Iesus Christ took when he was borne and liued in this world when he dyed and rose againe c. The second maner of eating which is called spirituall is when the faithfull Christian his bodie being here below is lifted vp so high in spirit that with the wings of faith it flyeth and with one flight doth pierce all the heauens and stayeth not vntill it come before the throne of the maiestie of God the father at whose right hand he findeth sitting his redeemer and satisfier Christ And finding him with great ioy doth feede vpon him eateth his glorious bodie and drinketh his most precious bloud And if the faithfull Christian doth freely eate him much more freely doth the Lord giue himselfe to sustaine the soules which he with the death of his body with the shedding of his bloud redeemed He that with his body and bloud did redeeme them with his body and with his bloud wil he maintain them yet not carnally but spiritually by faith as before we haue sayd Our aduersaries beleeue the body of Christ in the first manner to be in their Masse They beleeue that the mouth taketh the teeth chawe the throate swalloweth and the stomacke receiueth the same carnall bodie which was borne which dyed which rose againe c. They wil vnderstand the words of Christ literally be it as it will be but Christ himselfe speaking of the necessity that wee haue to eate his flesh and drinke his bloud saith The words which I speake vnto you are spirit and life to wit that which I haue sayd vnto you touching the eating of my flesh and drinking of my bloud vnderstand you not after the letters as they carnally sound lift vp the mind and vnderstand it spiritually The Capernaits and many of the disciples also as saith S. Iohn carnally vnderstood the words of Christ And also they sayd that it was a hard saying and murmured at it To whom Christ vnfolding their errour told them they should vnderstand his words spiritually You see here that our aduersaries are worse then the Capernaits for the Capernaits would not carnally eate the flesh of Christ nor drinke his bloud but they make no bones at it without any scruple and without any loathing will they eate the flesh of Christ carnally but it will nought auaile them For the Spirit it is that quickeneth and the flesh as Christ himselfe saith speaking to our purpose profitteth nothing c. That the Lord in his supper gaue carnally his body may wee not vnderstand For should wee so vnderstand it A most great absurditie world followe that Iesus Christ when hee celebrated his supper had two carnall bodies One by one The Bodie that celebrated the supper that brake the bread in his handes blessed it brake it and gaue it to his disciples c. was the true carnall body of Christ which was borne and dyed c. If that which this carnall bodie tooke in his handes and gaue to his disciples was also the carnall body of Christ it followeth that Iesus Christ when he had celebrated his supper had two carnall bodies one which sate and remained in his place and the other which sitting body gaue to his disciples The which is a great absurditie But did they vnderstand this second manner of body which the Carnall body of Christ gaue to his disciples and they tooke it and did eat it not to bee his
the word flesh Leo Bishop of Rome in the tenth epistle which he wrote to the Clergie and people of Constanstinople saith Walke we on receiuing the vertue of the heauely meat in his flesh which is made our flesh Damascen whom they cite libr. 4. cap. 14. Orthodoxae fidei is clearely for them They alleage Theophilact who manifestly maketh mention of Transubstantiation Other new Authours as Anselme Hugo and Richardus de sancto Victore they alleage which vndoubtedly affirme Transubstantiatiation Councels also do they cite as that of Ephesus which was holden against Nestorius in which was president Cirillus where these wordes are vsed Wee being made partakers of the holy bodie and of the precious bloud of Christ receiue not common flesh and not as of a man sanctified but truly sanctifying and made proper of the word it selfe They cite the Councell of Verceill in the time of Leo the ninth in which Berengarius was condemned They cite the Councell of Laterane in the time of Nicholas the second which caused Berengarius to recant of whose recantation mention is made in the decrees de consecrat dist 2. in the fourth sentence They alleage also another Councell of Lateran in the time of Innocent 3. whereof mention is made in the Decretals de summa Trinitate cap. Firmiter de celebratione Missarum cap. Cum Martha They alleage also the Councell of Constance wherein was Iohn Wickliffe that denied Transubstantiation condemned and Iohn Hus and Ierome of Prage were burned for the same They cite the last Trident Councell They alleage the common consent as they say of all the whole Catholique Church with which consent Scotus so greatly was moued in foure that seeing hee could firmely shew Transubstantiation neither by the holy Scriptures nor by reason yet he approued it he sayd for not being contrary to the common consent of the Church Our aduersaries then seeing as they suppose so many Fathers so manie Councels on their side they thinke all cocke sure and crie out Victorie Victorie against these heretikes dogges Now is there no bread now is there no wine in the Sacrament They be conuerted and transubstantiated into the bodie and bloud of Christ And whosoeuer beleeueth not this they call him an heretike excommunicate accursed and condemned But turne they ouer the leafe and behold and well consider that which followeth Were our strife and contention about Transubstantiation to be decided concluded and proued by men we want not other as manie or rather more Fathers as ancient learned and godly as those whom our aduersaries as they thinke haue armed against vs to arme in our defence against them And many of those also wil we alleage which they haue alleaged against vs. This done to all that will we answere which they haue alleaged against vs. The first Father which they alleage is Ireneus The same also do we alleage and for his antiquitie and authoritie in the vauntgard will we place him Thus sayth Ireneus speaking against the Valentinian heretikes The earthly bread the calling of the word of God receiued is now no more common bread but is made the Eucharist The which consisteth in two thinges to wit in earthly and heauenly As touching the first Ireneus denyeth not the Eucharist to be bread but that which hee saith is that it is now not common bread And then saith hee This Eucharist consisteth in two things the one whereof is earthly and is the bread and the other heauenly and is the bodie of Christ For how necessarie it is that the bodie of Christ bee truly in the Sacrament so necessarie is it also that the bread bee truely in the Sacrament For otherwise the bread which is the figure should haue no annalogie nor likenesse with the thing figured which is the body of Christ Tertullian in his first booke against Marcion saith God hath not cast away the bread his creature sith that with it he hath represented his body Also in his fourth booke against the same Marcion he saith The bread which hee had taken and distributed to his disciples hee made it his body saying This is my body that is to say as himselfe declareth the figure of my body Origen vppon the 26. chap. of Matthew sayth This bread which God the Word doth witnesse to bee his body is the nourishing word of soules Also Homil. 7. vppon Leuiticus He saith For not onely in the old Testament but also in the Gospell is the letter which killeth For if thou follow the letter that which is sayd Except ye eate the flesh c. Also hom 9. vpon the same Leuiticus he saith Cleaue not to the bloud of the flesh but apprehend rather the bloud of the Word and heare what he saith vnto thee For this is my bloud which is shed for you Also vpon the fifteenth chapter of Matthew hee saith The sanctified bread as touching the matter goeth into the belly and is cast out below In the same place also hee saith Not the matter of the bread but the word spoken ouer it is that which profiteth him which worthily eateth it In the eight booke also against Celsus hee sayth After thankes giuen for the benefites which wee haue receiued eate wee of the consecrate bread Cyprian lib. 1. Epist 6. ad Magnum sayth The Lord calleth the bread made of the gathering togither of manie graines his body and the wine pressed out of many clusters and graines of grapes calleth hee his bloud Also interpreting the Lords prayer he calleth the bread the body of the Lord. Also in the sermon of the Supper of the Lord he sayth wee whet not the tooth to bite but with sincere and true faith onely doe wee breake the bread and eate it Also in the sermon de Chrismate hee openly saith The sacramentes haue their names of those things which they signifie Saint Augustine vseth these selfe same two maner of speeches that Saint Cyprian vseth Whereby it appeareth that hee tooke them from him The second hee vseth in the Epistle to Boniface and first when he saith Why preparest thou the tooth and the belly Beleeue and thou hast eaten Tract 25. vpon Saint Iohn And turning to Saint Cyprian in his second booke and third epistle ad Cecilium he saith In the wine is shewed the bloud of the Lord. Also against the Aquarians he sayth That the bloud of the Lord could not appeare to bee in the cuppe if the wine ceased to be therein And after our Transubstantiators no wine is there in the cup therefore it followeth there is no bloud For this is the argument of S. Cyprian In the sermon also of the supper of the Lord he saith The symbols o be changed into the bodie of Christ but so that they take a certiane likenesse of Christ himselfe in whom the humane nature was seene and the diuine remained hidden by
the first in an Epistle to the Clergy and people of Constantinople affirmeth this distribution to be mysticall to be spirituall meate and that therein wee receiue a celestiall power to passe or bee conuerted into the flesh of Christ who for vs tooke vpon him our flesh Ciril lib. 4. cap. 14. vpon Saint Iohn saith So to the faithfull disciples gaue he peeces of bread saying Take c. Also in an Epistle to Calosyrius he sayth It was meete that by meanes of his holy flesh and precious bloud he shoud in a certaine maner vnite or couple himselfe with our bodies which by the liuely blessing in the bread and wine we receiue Hesychius lib. 20. vpon Leuit cap. 8. saith By this he commandeth to eat the flesh with the bread that we might vnderstand hee called it a mysterie which is bread and flesh ioyntly togither Gelasius doth witnesse against Eutiches that in the Eucharist the substance and nature of the bread and wine in no wise ceaseth to hold their being And that moreouer which before we haue said Gregorie the first in his Register saith When we receiue as wel the bread without leauen as the leauened wee are made the body of the Lord our Sauiour Bertram in the booke which hee made of the bodie and bloud of the Lord speaking of the nature of the Symbols sayth that according to the substance of creatures the symbols which be the bread and wine bee the same after consecration that before they were But why alleage I one place of Bertrams booke sith the whole booke doth purposely handle this argument and concludeth the same that we now affirme with the holy Scripture and many sayings of the Fathers Ambrose Ierome Augustine Fulgentius c. confirmeth Bertram his doctrine and confirming his doctrine which is the same with ours it weakeneth and ouerthroweth that of our aduersaries which sayth the bread and wine in the sacrament to bee the very same body and bloud of Christ in flesh bones and sinewes which was borne dyed and rose againe c. But the bodie of Christ saith Bertram is in two maners one in flesh and in bones c. which was borne and dyed c. and the other spirituall which is that which is giuen in the sacrament and also he saith that the spirituall body of Christ and his spirituall bloud vnder the couerture of the corporall bread and of the corporal wine remaine At the request of Charles the Great wrote Bertram this booke as he himself in the end of his book speaking of Charles the great to whom he dedicated the same saith The occasion he had so to didicate it was for that As Bertram saith in the beginning of the booke Charles the Great had demanded of him whether the body and blood of Christ which in the Church is receiued with the mouth of the faithful be in mistery or really in truth receiued So that it is now aboue 760. yeeres past sithens this booke was written Iohannes Trithemius giueth this Testimony of Bertram Bertram was saith Trithemius much conuersant in the holy scripture very learned in humane science eloquent he was and no lesse excellent in life then in Doctrine S. Bernard is the sermon of the supper of the Lord by the similitude which he putteth of a ring sheweth that he is wholy for vs. Now to close vp this band of the fathers which against transubstantiation of diuerse times diuerse regions we haue alleaged we will set downe one most learned godly This is Theodoret bishop of Cyr that wrote the ecclesiastical historie He flourished about the yeare of our Lord 451. For he was present in that famous Councell of Chalecdon in the company of 630. bishops which condemned Diâ—scorus These bishops with great curtesie honorable titles did honor Theodoret being present in the Councel calling him catholique true pastor Doctor of the Church The same witnesseth Leo 1. Bishop of Rome in an epistle which he wrote to the foresaid Theodoret. And it is to be beleeued that had not Theodoret rightly thought of so high a mystery As is the sacrament of the body bloud of Christ that a Councel and one of the most famous that hath bin wherin were 630. bishops wold not haue called Theodoret catholike true pastor of the church c. In the 2. Councel of Ephesus was this Theodoret vniustly depriued from his bishopirck because he would not take parte with the heretike Eutiches But in the Councell of Chalcedon with great honor praise was his bishopricke restored If that which Theodoret then thought taught touching the Doctrine of the sacrament were catholike the same also shall it now be for the same which then was truth is now truth Very truely spake this Theodoret against transubstantiation in a booke God would should be printed in Rome for the greater confusion of the Romists which cannot deny that Theodoret is wholly for vs. But they excuse him with saying that this question of transubstantiation the Church had not yet determined Thus may the Pope for he is all in all cause that the Doctrine which in old time was catholike true be now hereticall wicked and that which then was hereticall and wicked be now catholike and good But if an Angel from heauen saith S. Paul shall preach another Gospel other Doctrine then that which he had taught such a one should be cursed Theodoret in his Dialogues bringeth in 2 persons which dispute of good things of thinges touching Christian religion The one called Orthodoxo and the other Eranistes Then saith Orthodoxo dost thou know that God hath called the bread his proper bodie Eran. I knowe it Ortho. knowest thou also that in an other place his flesh he calleth wheate Eran. This doe I also knowe c. And a little lower Ortho. In the same distribution of the misteries The bread he calleth bodie the cuppe mingled blood Erannist So doth he suerly call them Ortho. But also hath power to be called a bodie according to it nature his bodie surely and his blood Erannist It is clere Ortho. But the same our sauiour chaungeth the names and giueth vnto his bodie the name of symboll and contrariwise to the Simboll giueth hee the name of bodie After the same manner also when he had said of himselfe that he was a vine the same blood called he a Symboll Eranist This hast thou well spoken But I would learne also the cause why the names are chaunged Ortho. This is the marke whereat those ayme which professe religion For I would not that they which be partakers of the diuine misteries should settle their minds vpon the nature of those things which are seene but that by the change of the names they may beleeue that transmutation which is wrought by grace For hee which called his natureall body wheate and bread and called also himselfe a vine he himself honoreth the
to suffer also for this faith and confession whensoeuer he pleaseth with persecution to proue vs. Concerning that which men haue of their owne heades haue inuented That the Pope is our chiefe Bishop the successour of Saint Peter the vicar of Christ God vppon earth and that as such a one he pardoneth sinnes draweth out of hell and purgatorie what soules he will and what soules hee will hee placeth in heauen And that the Masse such as now they say is a sacrifice as satisfactorie as was the death and passion of Christ None of these things doth the holy scripture teach vs it is humane inuention and diuelish lies wherwith Sathan hath long time deceiued vs. The Apostle Saint Paul willing to correct the vices brought into the holy supper of the Lord in the Church of Corinth found no better remedy but to reduce it to the originall and first institution And so 1. Cor. 11 he saith I receiued of the Lord that which I haue giuen you c. so now do we also the same We restore the supper of the Lord and celebrate it according to it first institution as the Euangelists and Saint Paul doe declare vnto vs. And if so we do thē haue they no cause to hold vs for heretikes but for good faithfull and catholike Christians and for such do we hold our selues and such we are albeit is the many imperfections the Lord pardon them vnto vs. We confesse we hold beleeue that God through the merit of Christ is our father and the holy catholike or vniuersall Apostololike and true Church whē it is ruled by the word of God in the sacred scripture of the olde and new Testament reuealed For otherwise is she no mother but a Stepmother our mother And wo to that man which shall not be son of this father and this mother We confesse hold and beleeue all that which this our mother confesseth holdeth belieueth All which is conteyned in the bookes of the old new Testament For nothing there is which we ought either to do or belieue which is not writtē in these sacred bookes Therefore will we conclude this Treatise saying That whosoeuer albeit an Angell from heauen shall preach or beliue another Gospell another Doctrine besides that which Iesus Christ and his Apostles haue taught vs all which is written in the bookes which we call the holy scripture Let such a one be accursed and execrable Let him be as saith Saint Paule Anathema Thou hast hard Christian Reader the Enormious charges wherewith we charge the Pope as touching life Doctrine But chiefly touching the superstition and Idolatrie of the Masse which the sayd Pope of himselfe without the word of God hath inuented and brought into the Church Thou hast also heard the Enormious charges where with the Pope chargeth vs. Hee accuseth vs for proud contentious and arrogant that we will know more then all the whole Church He accuseth vs for disobedient to Magistrates disturbers of common-wealthes prouinces and kingdomes he accuseth vs for schismatiques and heretiques For the which as an accuser witnes and Iudge he concludeth that we are not worthy to liue in the world But it is not sufficient to accuse Of necessity must he proue that which hee saith and so conuince the accused Come we then to the proofe let a generall Councell be assembled which may heare both parts Let it graunt to euery part freedome of speech The Councell hauing heard both sides let it iudge according to the thing alleaged and proued without respect of any person poore or rich wise or ignorant ecclesiasticall or secular Let it only haue regard of iustice equity and truth Let the part conuinced by the Testimony of holy scripture and of the fathers also and ancient Councels As be the first foure generall be subiect to the censure which the Councell shall ordayne Let the Pope and his defendors appeare personally in the Councell not as iudges because they accuse vs and we accuse them but as accusers and accused Let vs also appeare seeing we accuse them and they accuse vs. Let this Councell be called As were the foure first generall Nicen 1. the Constantinople the Ephesian and the Chalcedonian This is the onely remedie to take away the dissentions and differences which are at this day in the Church as touching life and Doctrine This remedy in times past vsed the Church in like cases In the meane time beseech we our God to moue the hartes of the Emperour Christian kinges and Princes that they may take in hand such an Enterprise for the glorie of God quietnesse of his Church By the meanes of which Enterprise vice and false Doctrine superstitition here sie and Idolatrie may be condemned And vertue and wholesome Doctrine conteyned in holie scripture confirmed But our aduersaries will say vnto mee that all this in the last Councell of Trent was concluded and that therefore another Councell is not needefull Whereunto I answere that which so often in this booke I haue sayd And chiefly vppon the life of Pope Marcellus the second That this Councell was not free Sith to none whereof was had the least suspition in the world not to bee in all and by all slaue of the Pope and sworne to the Pope was it permited to speake therein The rest which haue there sayd to this purpose and that which is sayd in the foure hundred fifty and eight and foure hundred fifty and nine pages is to be noted besides this say we that this Councel was not generall For how shall the Councel of Trent be called an Ecumenicall vniuersall or generall Councell Sith in it was not found the hundreth part of Bishoppes of Christendome And that this is truth it is euidently seene For in it were found but fiue Cardinals Three of which were legats of the Pope foure Archbishops two of which were Archbishops in title or as we call them in Spaine de anillo of the ring namely Olaus magnus intitled Archbishoppe not of Hispall but of Vpsall people of Gocia that neuer acknowledged the Pope nor the Roman Church The other named Robert Venant called Archbishop of Armagh in Ireland vnder the Crowne of England A land that as litle acknowledgeth the Pope These two poore Archbishops Paul the third maintayned giuing to Olaus 15 crownes a month and another like thing gaue he to Robert 33 Bishops were found there all of them Spaniards or Italians except only 3. Then were also found betweene priests Friars 47. diuines Of whom all al most were Spaniards or Italians Thou seest here the great nomber of bishops with which the Trident Coūcell began which by times conteyned 18 yeares In which time were holden 25 Sessions In many of which nothing was done for want of appearence in the Councel And so in the 8 Session was nothing done but that the Italians transported the Councell to Bologna aland of the popes in Italy Where was held the
of our Saluation and call vpon the name of the Lord. No other willeth God for all his benefites but that we be thankfull and call vpon his name Thus shall the number of those whom God hath elected to life eternall encrease and so the kingdome of sinne death the diuell which is the kingdome of lies of false new doctrine confirmed with dreames false miracles and illusions of the diuell shal be destroied and that of grace life and of Christ which is the kingdome of truth the true and old doctrin confirmed with the word of God shal abide for euer To whom which is one God Father Sonne and holy Spirit who liueth and raigneth be perpetuall honâ—â— and glory Amen An Addition I In the moneth of Aprill 1588. Philip the second of that name king of Spaine pretending to send his inuincible fleet for the Conquest of England made choise by the aduise of the Prioresse of the monastery of the Anunciada whose name was Mary of the Visitacion as most worthie for her holinesse to blesse his Standard royall the which she did with vsing diuers other câ—remonies in the deliuery thereof to the Duke of Medina Sedonia who was appointed chiefe Generall she did pronounce openlie good successe and victory to the Duke in saying he should return a victorious Prince This standard was carried in procession by Don Francisco de Cordoua who was a Spaniard the tallest Gentl. that could be found he being on horse backe to the end it might be the better seen at the solemnzing wherof there was such a number of people assembled that diuers of them perished with the throng There was present the Archduke Albertus which then was Cardinall and Gouernor of the kingdom of Portugal the Popes Nuncio the Archbishop who was head inquisitor with diuers other Nobles Prelates Gentlemen This solemnization dured so long that Albertus fainted with fasting and this holy Nunne to comfort him caused a messe of the broth which was for her owne diet to be brought presenting it to him which he accepted most willingly coÌ„ming from the handes of so holy a Nun as then she was holden to be but about the beginning of DeceÌ„ber next after all her holines false miracles and great dissimulations was then found out and she condemned punished for the same according as is râ—bersed in this booke About the end of this yeare 1588 that this holy Nun was discouered in Lisbon there was also discouered in Seuil one father â—yon who was counted to be a most deuour and religious man but by his owne fellowes of his profession he was discouered to be a great hypocrite and a most vicious 〈◊〉 giuen to carnall lustes and for this and diuers other causes he was committed to the prison which is in the Cardinals house of 〈◊〉 A Table wherein by certaine Antitheses is declared the difference and contrarietie which is betweene the ancient doctrine of God contained in the holy scripture and taught in the reformed Churches and the new doctrine of men â—aught and maintained in the Roman or Popish Church Ierem. 6. 16. Thus saith the Lord stand in the wayes and behold and aske for the old way which is the good way and walke therein ye shall find rest for your soules THe ancient doctrine of God doth teach that the holy Scripture being the word of God diuinely inspired hath most sufficient authority of it selfe containeth all necessary doctrin to pietie and our saluation as S. Paul clearly teacheth 2. Tim. 3. 15. 16. 17. The new doctrin of meâ— teacheth that the holy Scripture although it be the word of God should haue no authority were it not for the approbation of the Church and that it is an vnperfect and maimed doctrine which containeth not doctrine sufficient to pietie nor our saluation but that this defect must be supplied by vnwritteÌ„ traditions Belar de verb. Deâ— noÌ„ scrip l. 4. The ancient doctrin of God doth teach that ignorance of the holy scriptures is the cause and mother of errors as Iesus Christ our Lord doth witnesse Mat 22. 19. saying to the Sadduces Ye erre because yee know not the Scriptures nor the power of God and therefore the duty of euerie faithfull Christian is to reade meditate and search the holy scripture as God commandeth his people Deut. 6. 7. chap. 12. 32. chap. 17. 19. Iosua 18. Esa 8. 20. And Christ our Lord in the new Testament Ioh. 5. 39. And as did the faithfull in the time of the Apostles Act 17. 11. 2 Tim. 3. 15. The new doctrin of men doth teach that ignorance is the mother of deuotion and that to keepe religion safe it is needful to forbid the lay or secular men the reading of the holy scriptures seeing it is the cause of many heresies Bellarm. de verbo Dei lib. 2 cap. 15 16. cens col f. 19. The ancient doctrin of God doth teach that many deceiuers and false Prophets are gone out into the world and that the faithfull therfore are to proue the spirits whether they be of God 1. Io. 4. 1. And that the holy scripture is the touch whereby this proofe and examination ought to be made Ioh. 5. 39. Act 17. 11. So that all doctrine contrary and repugnant to holy Scripture be it of Councels Fathers Doctors old or new and that as saith the Apostle of himselfe or of an Angel from heauen ought not to be receiued nor taught in the Christian Church Gal. 1. 8. 1. Tim. 1. 3. chap. 6. 3. 1. Pet. 4. 11. 2. Ioh. 10. The new doctrin of men doth teach that whosoeuer coÌ„tradict the Pope his decrees human traditions be false teachers that the Pope hath authority to iudge of all controuersies and of the true sense of holy Scriptures and that from his iudgment it is not lawfull to appeale Bellar. de verbo Dâ—â— interp lib. 3. cap. 3. c. The ancient doctrine of God doth teach that we ought to serue God alone which is the Creator and gouernour of all the world following the doctrin of Christ which saith Matt. 4. 10. Thou shalt worship the Lord thy God him only shalt thou serue The new doctrine of men doth teach that we ought not to serue God alone but also the Saints that they hold them for patrons of kingdoms people cities societies and infirmities Bellarm. de Sanct. beat lib. 1. cap 12. Cens Col. fol. 230. The ancient doctrine of God doth teach that the lawful worship of God is to be founded vpon the holy Scripture that God will be serued according to his will and word in spirit and truth Ioh. 4. 24. and not after the opinion nor by the traditions nor customes of men as God by his prophet Eze. 20. 18. doth very expresly teach vs saying Walk not in the ordinances of your fathers nor obserue their lawes nor defile your selues with their idols I am the Lord your God Walke in mine ordinances and
that it is not barren but full of works of charity which are the fruits of righteousnes of a true faith Heb. 11. 1. Gal. 5. 6. Philip. 1. 11. The new doctrin of men teacheth that the particular iustification of meÌ„ and much more the saluation is very vncertaine so that men must alwayes doubt of their saluation And that not to doubt of the grace and fauour of God is presumption Conc. Trid. Ses 6. Can. 13. Cens Colon. fol. 96. The ancient doctrine of God doth teach that our good workes for thaâ— they are imperfect can deserue nothing at Gods hand as saith the Prophet Esay 64 6. All our righteousnes is as a stained cloth And Christ our Lord saith Luk. 17. 10 When ye haue done all that is commanded you say ye are vnprofitable seruants The new doctrin of men teacheth that our good works deserue the grace of God and euerlasting life also that men may do works which they call of supererrogation that is to say ouer and aboue those which the Law of God commandeth whereunto the doers thereof are not bound and they are auailable to helpe others â—ellar de Purgatorio lib. 1. â— 8. censor colif 175. The ancient doctrine of God doth teach that Iesus Christ is the head Spouse of the Church which he gouerneth and teacheth by his word and Spirit that the dutie of the Church is to heare and obey the voyce of her Spouse and faithfull Pastor according to the commandement of the heauenly Father Mat. 17. 5. Heare him and as Christ Iesus also teacheth Io. 10. 27. My sheep heare my voyce I know them they follow me The new doctrine of men teacheth that the Pope is the head Spouse of the Church and Vicar of Christ vpon earth who hath the keyes of Paradice and of hell and can both saue condemne and therefore ought all men to obey his decrees and be subiect vnto him And that whosoeuer obeyeth obeyeth not but gainesaith his constitutions is an heretique In extraâ—ag Tom. 22. Tit. 5. In Gloss 2. lib. 1. Decret T it 7. C. 5. The ancient Doctrin of God doth teach that the pastors ministers of the Church ought to feed the Christian people with the true spiritual food which is the word of God and wholesome Doctrine of the Gospell As the ministers of Christ faithful Stewards of the misteries of God according to the commaundement of Christ Matth. 28. 20. Iohn 21. 16. 17. And following the stteps of the Apostle which taught the Church that which they had receiued of the Lord 1. Cor. 11. 23. And that which was agreeable to the holy scripture Acts 26. 22. 1. Cor 15. 3. 4. The new Doctrine of men teacheth that the ecclesiaâ—tical persons ought to sacrifice or say Masse sing and pray in the Latine tongue and to keepe the ceremonies and tradition of the Romane Church And to teach the people to obserue all that which the Popes and Councels determine coÌ„maÌ„d Albeit it agreeth not with the holy scripture CoÌ„ci Trid. Ses vltma c The ancient Doctrin of God doth teach that the vse of strange tongues albeit to the praise of God is vnprofittable in the Church to the ignorant auditory Therfore that they which teach pray or sing in the Châ—rch ought to vse the vulgar tongue vnderstood of the people for edification and exhortation and consolation of all 1. Cor. 14 3. 6. 7. 8. c. The new Doctrine of men teacheth that the worship of God ought to be vsed in the Latine tongue And that it should not be only vnprofittable but also to the common people hurtfull if the holy scripture in the Church should be read or sung in the vulgar tongue Bellar de verbo Dei lib. 2. cap. â—5 The ancient Doctrin of God doth teach that the sacrameÌ„ts be instituted of Christ to imprint confirme in our harts the truth of the promises of God and that they may be healthful vnto vs it is of necessity required that we be faithful in the vse of them for as the word of God not beleeued doth not only not profit the hearers thereof but leaueth them condemned So haue the sacraments the same effect when by faith they are not receiued Matth 28. 19. 20. Rom. 4. 11. 1. Cor. 11. 27. 29. Heb. 4. 2. cap. 11. 6. The new doctrine of men teacheth that the sacrameÌ„ts of the new testament giue grace ex opere operato That is to say By the vertue of the worke wrought without any good motioÌ„ of his part that receiueth theÌ„ l. 4. se dist 1 The ancient Doctrine of God doth teach that Iesus Christ in the institution of the holy supper brake the bread and gaue it to his disciples and afterwardes the wine saying drink ye all of it without making difference The same teacheth the Apostle Saint Paul 1. Cor. 11. 23. The new Doctrine of men teacheth that the sacrameÌ„t of the altar ought to be giuen dispensed in bread and in wine to the priests onely But to the â—ayty the bread alone ought to be admonished Concil Trid. Sess â— The ancient Doctrin of God doth teach that matrimony is honorable among all men Heb. 13. 4. And that it is better to marry then to burne â— Cor. 7. 9. Also that to forbid marriage is a doctrin of diuels 1. Tim. 4. 3. The new Doctrin of men doth teach that matrimony is a Carnal estate and therefore with such seuerity to be forbidden to the Clergy that more 〈◊〉 it should be for a prelate or ecclesiasticall person to liue in fornication th lawfully to marry according to the law of God for as saith Bellar it is a greater wickednesse for an ecclesiasticall person to marry then to commit fornication And adding the cause saith for that he which is so married is made vnable to keepe his vowâ— the which he that committeth fornication is not Bellar. de Monachis lib. 2. cap. 34. The ancient Doctrine of God doth teach that that which entreth into the mouth defileth not a man Math. 15. 11. And that all meates be cleane creatures and that the faithfull may indifferently vse them with pure conscience and thanksgiuing 1. Tim. 4. 4. Tit. 1. 15. The new Doctrine of men teacheth that it is not lawfull for a Christian vnder paine of mortall sinne to eate of all sorts of meates on all dayes and times As in Lent the foure times the frydayes the satturdayes and the vigils of some Saints Dist 4. cap. Statuimus The ancient Doctrine of God doth teach that the duty of a godly man is to speake truth keepe his faith promise not to violate his oath although it were to his owne hindrance Psal 15. 2. 4. Zach. 1. 16. Eph. 4. 25. The new Doctrine of men teacheth that faith ought not to be kept with heretiques and that it is lawful to violate promise and oath in fauour of the Roman Church as it is coÌ„cluded in