being therevnto vrged by manifest truth and reason that it is not enough for them vpon their bare wordes to affirme this or that is a tradition Apostolicall or this or that is a doctrine Apostolicall because it is now generally obserued through out all those Churches which communicate with the Bishop of Rome no though at such times when there was no notorious or famous Church on earth to oppose against her and whereof no expresse beginning can bee shewed vnlesse they can withall for such their Traditions ascending vpwards euen vnto the Apostles times or the dayes of their immediate Successors and Schollers clearly and soundly deduct by graue testimonies of Ancient and Catholike authours that such thinges were euer more or lesse obserued and receiued as from the Apostles themselues throughout the Church of Christ if they will refuse this honorable triall of their Traditions and stand only vpon this idle answere and defence that the Church Romane now generally hath them and there is no beginning of them to bee shewed ergo they are Apostolicall they shall shew themselues to be meere wranglers wilfully wedded to most corrupt errours as I will most clearly demonstrate And herein I dare boldly challenge being most confident of this truth any Pontifician whatsoeuer be he Benedictine Fransciscan or Ignatian to shew me some ancient sufficient authority out of Councels or ancient Fathers that whatsoeuer might be obserued or should bee obserued in the later times of the Romane Church whereof no expresse beginning could be shewed should be therfore accounted Apostolicall because generally obserued in her g Epist 118. ad Ianuar. St. Austen indeede is vrged by the Aduersaries to affirme so much of some vnwritten Traditions in his time generally obserued throughout the whole Church but St. Austen is misvnderstood and his rule commonly cited not without corruption misvnderstood because his rule is of such Traditions whereof although nothing is written in holy Scripture yet they are mentioned in approued Authours and Historians more or lesse from the Apostles daies till his times besides great is the difference of 1200. yeares for so long is the time from St. Austens daies to vs for carrying downe of Traditions from the Apostles and in so many ages many thinges vnapostolicall h See Onuphr Genebrard and Platina supra pag. 3. might creepe into particular Churches and consequently into the whole whereof no certaine beginning might be shewed Againe St. Austens rule is commonly mis-cited For whereas that Father writeth thus in effect in his Epistle to i Epist 118. Ianuarius If the authority of diuine Scripture prescribe in any of these rites and ceremonies what is to bee done I I cite not the expresse words of the Father because editions are so different but all haue thus in effect answere there is no doubt to be made but that wee must doe as we reade the like I say if any of these rites which we obserue and the whole Church throughout the world at this present time obserueth for to dispure that we should doe otherwise were insolent madnesse but the Aduersaries commonly when they cite this place leaue out first what he writeth in the beginning of the sentence touching the authority of Scriptures Againe they leaue out commonly those words which restraine his meaning to his daies And in Saint Austens time it is manifest that the Christian Churches were not so diuided as since his times they haue beene and withall that a little before his time the generall Councels of Nice and Sardica had ordered most things and brought many things to light and yet notwithstanding this rule it is well knowne how Saint S. Aust in the same Epistle pronounceth that Christ instituted very few ceremonies Epist 118. Austen complained against multiplicitie of rites and ceremonies brought into diuers particular Churches in his daies wherewith the Christians were more heauily clogged then the ancient Iewes had beene vnder Moses which if it were euer true then it is now amongst the Pontificians most true who haue from their Popes some 1000 of rites and haue also innuerable lawes binding vnder the censure of their curses and heauiest excommunications and so frequently that a man may iustly suppose that there are few of that profession who are not more or lesse touched It is not credible to what number their Excommunications are growne since their tyranical vse of them See Nauar. Man cap. 27. num 50. by their lesser or greater excommunications his holinesse onely excepted who will be bound to no lawes no not to those which he sweareth inuiolably to keepe â—e being indeed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exlex iniqnus outlaw which Saint k 2. Thes 2. Paul hath prophecied should sit in the Temple of God as I will more fully declare hereafter But I will demonstrate that there are diuers practises and customes obserued throughout their Roman Church vniuersally wherof no beinning can be shewed which themselues wil not dare to affirme to be Apostolicall and so their rule by their owne confessions shall to the ground First is it not an vniuersall though impious practise throughout the Pontifician Church to paint God the Father in the forme of an old man and God the holy Ghost in the forme of a Doue by the same not onely to represent two persons of the most inenarrable and inexpressible Trinitie but also by the same and in the same to adore and worship those two infinite Persons what will they or can they shew me when this custome prâ—cisely began No I wis what must it therefore be a tradition Apostolicall it were impudencie or meere ignorance so to affirme and I thinke there is none of them as yet so shamelesse as to affirme it Nouell I am assured it is vtterly forbidden by the ancient Fathers of the sixt l Sinod 6. Cano. 82. generall Councell reputed an impudent thing by worthy Iohn m Damas Orthodox sid lib. 4. â—ap 17. Sinod Nicen. 2. act 4. 5. 6. 7. Damascene reputed a renowned Saint in their Church and a famous Patrone for the vse of other Images and by their Italian n Polid. lib. de inuentor Polidore Virgil accounted meere folly and which of their own men o Abulens Lira Alij commenting vpon the fourth of Exodus do not more or lesse condemne it and yet now the present Romane Church is so generally infected thereby with the leprosie of superstitious Idolatry that no man whose heart is zealous of Gods honour cannot seeing it but lament therefore Of this kinde also is the prostrate adoring of the Crucifixe it selfe vpon good Friday generally obserued throughout the Romane Church Can their best antiquarie amongst them shew me a beginning hereof no God wot what is it therefore a tradition Apostolicall shame will not suffer them to affirme it To this I adioyne their most Catholike and vaine custome of adorning their Images like as the old Paynims adorned Venus Iuno Ceres their vaine Gods
Psal 1. meditating in Gods holy Scriptures and aboue all by conseruing his soule c Jacob. 1. 2. Pet. 3. Luk. 8 Matth. 3 impolluted from alliniquity of sinne and the contagion of al worldly desires and solicitudes by exercising d 2. Ad Corint 9 chearefully plentifullie all charitable offices to all such as are in affliction and necessity by keeping his bodie e 1. Ad Thess 4 a cleare vessell from all impurity and impudicity and his tongue from all scurrill f Ad Ephes 5 Ad Rom. 13 and vnseemely speeches seriously to endeauour to make g 2. Pet. 2 sure his vocation and to h 1. Pet. 2. stop the mouthes of such who in respect that some of the reformed Churches especially of the Clergy liue not conformably to their doctrine do blaspheme the sacred Truth of Christs immaculate Gospell I haue seene much into the liues of the Aduerse part the which although I find to bee more impure auaricious proud vncharitable then euer I could haue imagined yet that is not the cause why I left them but the impurities abominations and superstitious impertinencies of their doctrines worships laws and customes which my soule hateth assuring it selfe that if I should still continue in communion with them I could haue no part with Christ my Sauiour to whom for hauing most mercifully i 2. Ad Corint 5. reconciled mee to his Father in himselfe bee onely and alonely with his Father and the holie Ghost Honour and Glorie for euer Amen Yours in Christ Iesus R. S. The Contents of this booke of MOTIVES THe Preface shewing the first occasions inducements and maner of the Authors conuersion The diuision of the Motiues 1. Into Motiues out of the Pontificious Erroneous Doctrines 2. Out of their dangerous and wicked Lawes 3. Out of certaine obseruations touching the dangerous Spirits of sundrie Chiefe English Romanists Page 1. Motiues of Doctrine FIrst Motiue touching Doctrine is out of the Pontifician vnsound rule of Faith to wit the Popes sole Iudgement defining ex Cathedra out of the Chaire as Pastor of the Church Pag. 2. Second Motiue is out of another rule of their faith to wit Apocriphall Scriptures Pag. 27. Third Motiue is out of their most Idle rule of Faith traditions as they doe pretend them Pag. 31. Fourth Motiue is out of the vsurped transcendent power of Popes in Temporals and Spirituals Pag. 41. Fifth Motiue is out of the most Superstitious Romane Doctrine for the Adoration and worshipping of Images Pag. 69. Sixth Motiue is out of diuers obseruations touching sundry superstitious fooleries contradictions and impertinences of the Romane Masse Pag. 86. Seuenth Motiue is out of their most vaine and intollerable Doctrines and abuses touching Indulgences Pag. 119. Eight Motiue is out of their irreligious Doctrine against the vse of the publike Liturgies and Church seruices in knowen tongues pag. 128. Ninth Motiue briefly toucheth their most vnchristian Doctrine of Aequiuocation pag. 137. Tenth Motiue briefly taxeth their tyrannicall denying of Indifferent Reading of holy Scriptures in the vulgar tongues pag. 140. Concerning their wicked Customes and Lawes the Author toucheth onelie a few FIrst the wicked custome and Law by which their Popes strictly forbid that there be any publike commemoration in their Masses for the conuersion of any Infidels Heretikes or excommunicated persons c. or for the temporall prosperity and safety of Soueraignes being by them reputed Heretikes pag. 144. Second hypocriticall law and custome touching their fastings and daies of fasting pag. 148. Third most impure permissiue law for their houses of prostitution euen in Rome it selfe not without great gaine to the Popes Coffers pag. 151. Fourth most vnchristian law that in case of no extremity the venerable Sacrament may bee celebrated without their Massing vestiments altarstones c. and such like humane deuises and institutions pag. 152. Fifth most iniurious law by the which the Laity contrary to the Institution of Christ and practise of all antiquity is debarred of the cup in the most holy and dreadfull Sacrament pag. 153. Sixth vnchristian law is the necessary annexing of the vow of Chastity to all their greater holy orders by occasion of which law the vile impurities of the Romane Cougregation are growne innumerable and inexpressible pag. 154. Touching certaine obseruations out of the Pontifician Spirits FIrst the Author discouereth by diuers notable particulars the disloiall and vnnaturall Spirits of the Ignatian Cheefetaines of the English in the maner of their preaching and their propagation of the Romane Gospell in England pag. 1. alpha 2. Secondly he sheweth in diuers particulars how they doe most shamefully calumniate the Church of England for her Doctrines and her publike Liturgie pag. 13. alpha 2. Thirdly hee sheweth how generally all Pontificians denie consent of Ancient Fathers being produced against diuers points of their nouell Doctrines pag. 20. Fourthly he sheweth how the younger Ignatians doe imitate the vnnaturall and disloiall Spirits of the old pag. 24. In the Conclusion he sheweth more largely both out of Scriptures and Fathers that the Church of Rome notwithstanding her visibility and Conspicuity may Iustly and in respect of her corruptions necessarily ought to be forsaken pag. 32. THE NOVELL AND HERETICALL Rule of the Romane FAITH Diuision of the Motiues THE Sauiour of mankind who hath vouchsafed to illustrate the eyes of him who sate in darkenesse and in the shadowe of death to know his truth will also I hope vouchsafe so to confort him that hee may rather conuert some then confound any of those who call themselues true Iewes and Catholikes which they are not but are indeede only the Synagogues and Congregations of the Bishops of Rome who in a Dictatus Greg. 7. apud Baron anno 1175. As Bell. admitteth Papa properly signifieth a Father that begetteth children and therfore all begotten of him and to him are denominated of him Papists Gregorie the V 11. did first of all by decree assume vnto themselues excluding all other Priests and Bishops from that name Papa the name of Fathers of the whole Church to wit to be only called Papae from which name all their children by denomination are called Papists rather then from Christ Christians which Papae Fathers also somewhat before that time at that time and now also doe peremptorily challenge to bee the only Vniuersall Catholike and immediate Pastours and Fathers of all who do b Ad Rom. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a greek preposition signifieth properly as much as the Latine preposition pro for so taken Math. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Math. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in composition it signifieth properly for insteed as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In some words of composition it signifieth also opposition as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea and in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is also in such a signification to be indifferētly vsed according to the naturall signification of the word inuocate the name of
where are such violent enemies against the Oath of allegeance and esteeme all such as take or allow of it as Heretikes as lapsed from the Catholike Romane faith because say they the Pope in his Briefes hath defined and decreed that there are diuers points in it against the Catholike faith Romane he should say and yet I suppose as very cleare that none of the English Secular Priests did expresly know against what speciall points of faith the Oath was till now of late a certaine i A Briefe declaration c. together with a recapitulation c. by H. I. Ignatian recapitulater vnder a double title promising a double book but bringing forth only a short pamphlet and that a namelesse one and therefore a Libell hath shewed in his namelesse defence of the Romane faith that Pope Paul the 5. in his Breues hath k Pag. 32. Ibidem pag. 56. defined the same Oath to bee hereticall and vnlawfull because it denyeth the Popes power to depose Princes and dispose of Kingdomes an article of faith with him in his libell although not naming himselfe I may iustly say l Rom 1. My eares haue heard many Ignatian Priests constantly affirme that Paul the 5. had defined in his late Breues that the oath could not be taken and that his Briefe was a definitioÌ„ of faith so R. B. G. B. I. F. R. L. M. W. T. T T. F. I. K. with diuers others of that profession erubescit cuangelium he is ashamed of his Ghospell But no meruaile that the Ignatians are so well acquainted with the mysteries of the Popes faith for since their Father Ignatius his beatifying vvho had so many m Apud Ribadin in vita Ignat. idle reuelations I doubt not but that they haue receiued newe illustrations from that Code and Deske of all law faith and right the Popes brest which the ancient Church neuer knew But when n The Recapitulater in the Title of his vnlearned and seditious pamphet and for his traiterous doctrine see him page 43. Promised Leonard Lessius commeth forth with his demonstrations for he would seeme to demonstrate in all his bookes as this pamphletter of Louaine not H. I. but P. W. hath couertly promised doubtlesse he will reueale the hidden mysterie which was not knowne in the Primitiue Church though then darkly working but was to be o 2. Thess 2. reuealed in these times with which the world is likely to end But to returne to what I haue to proue It being manifest that Popes and the Romane particular Church with all those of the societie of Ignatius not excepting any one doe dogmatically maintaine that the Pope defining ex Cathedra is the infallible vncontrollable vnappellable and onely necessarie Iudge in all controuersies of faith it should be lost labour in me to stand to proue that this their position is beleeued by them as a point and article of their faith nay I should say as a principle and very maxime of their faith For can any the simplest idiote doubt but that the infallible rule of faith which declareth faith squareth faith must be beleeued as faith and by faith But by this their nouell article of faith by ineuitable consequence it followeth that they differ in the most fundamentall point of beleefe from all such Fathers Councels and Doctors as did maintaine or as yet doe that the most infallible rule of faith is the doctrine of the Scriptures especially when it is publikely declared out of the same Scriptures by the authoritie of free Generall Councels and the publike voice of the vniuersall Christian Church the which rule of faith as I am most assured all p Conc. Hierosol Act. 15. Greg. in ep 1. ad Corinâ—h apud pateriuÌ„ Vinc Lirin contra hereses cap. 4. S. Austen most clearely contra Donat. lib. 2. contra epist funda tract vltimo in Ioh. contra Crescon alibi sepissime Cyprian lib. de vnitate Ecclesiae in epist ad Pomp. Patres conc chal cedo Sinod 6. 7. 8. conc Constan Basil ConstaÌ„tinus apud Euseb in eius vita Con. Constantinopol in epist ad epâ—sc Rom. congregatos â—arissime apud Zozom l. 5. c. 9. l At this preâ—ent now in â—aris it is required of the Ignatians amongst other articles to wit that the Pope cannot depose Princes c. to subscribe also to the superiority of the general Councel â—boue the Pope ancient Fathers did teach and beleeue so it cannot be doubted but that many learned both in Germanie England and q France doe still professe and maintaine to all whom as to the ancient Fathers and Councels the later Popes with their Pontificians who obstinately maintaine and beleeue this nouell rule of faith must in truth be reputed heretikes yea obstinate heretikes because pertinaciously erring in the very fundamentall rule of all faith And if any learned Priest retort against me and say that as I heere confesse all Papists concurre not to maintaine this pontifician rule of faith and that many Sorbonist Doctors teach it not neither do beleeue it This is true indeed but let him take this inference with him that notwithstanding all their bragges for the certainty of their faith they are yet most vncertaine as being not as yet agreed vpon the rule of faith yea they are so opposite that one side beleeueth as the Pope with his what the other disbeleeueth and condemneth as erroneous yea and this in Councels as in those r Conc. Constan Basil opposite to the Lateran vnder Leo the 10. and the Florent vnder Eugenius the 4. deposed by the Fathers at Basil of Laterane Florence Constance Basill Frankeford Colen c. which being so that themselues are not agreed vpon the rule of faith why will they not giue leaue and allow to true Christians the word of God as it is expounded clearely constantly and vniuersally by the ancient Fathers to be the inerrable rule of faith as his most excellent Maiestie in his learned premonition to Christian Princes iustly requireth and exacteth according to ancient and learned Å¿ Vincent contra heres cap. 4. Vincentius his rule It followeth that I demonstrate this rule of faith deuised by the Popes and Pontificians to support the Romane soueraignties to be meere noueltie and so to prescribe against it by antiquitie This I must now doe contractly not doubting but that I shall haue occasion more to enlarge my authorities and reasons when these my motiues shall be impugned as doubtlesse they will be vnlesse it seeme good to the wise men of Saint Omers as their owne libel termes them to answere them by some libelling ballade as they of late haue thought meete to answere t An answere made vpon Sheldons booke to a priuate friend beginning laugh laugh c. which libell hath ofteÌ„ moued the persons against whom it is to very much laughing at the Ignatians follies and wisdomes with a libell a certaine Priests booke for the oath of allegeance for Quicquid
illis libitum licitum Whatsoeuer liketh them is lawull with them if it be to hoyse vp the Popes soueraigntie First this rule is against the practise of all the u Hierosolimit sub Iacobo â—cen Constantin Eph. Calced Sinod 5. 6. 7. 8. saepe Ancient and Primitiue Church which euer in occasion of controuersies recurred to the doctrine of the Scriptures declared by the generall voice and testimonie of the whole Church by her Bishops Priests and other learned men pronouncing defining out of Gods holy word which was alwaies laid before them being assembled in the general Councels so the eight first generall which the Popes themselues with oath professe to receiue although few of them keepe their oath yea the Apostles themselues who all had infallibility by vertue of their Apostleship of not erring in matters of faith to giue an example to succeeding ages would by common consent and authoritie of the Christian Church not otherwise by Peters sole authority decree and define out of the word of God for out of it x Act. 15 Peter himselfe bringeth allegations for his doctrine touching the controuersie then risen at Antioch about the obseruation of the legall lawes and ceremonies of the old Testament which their example was euer followed as necessary till of latter times when Popes haue presumed to define by themselues alone hauing before made some small Consistorian consultation with which this their prodigious position is in some sort by some y Some of the Ignatians doe idly bring the heresies of Pelagius and the Priscillianists to haue beene onely condemned by the Popes of Rome but this against all histories which mention the condemning of the same heresies by sundrie Councels throughout the whole Church Baron in his Annals Genebrard in Chrono few of themselues colored For scarce any hold it absolutely necessarie And here I aske the aduersarie whether that Axiome receiued by al reiected by none God and Nature doe nothing in vaine and that other In vaine are many things required to doe that which as well or better may be done by fewer may not take place in this question touching the infallible power of defining and decreeing I thinke none so impudent an idiote as to denie it Againe I demaund whether those most reuerend Fathers of the first foure generall Councels which Saint Gregorie equalleth with the Gospell although the manner of his speech be not herein to be imitated and of other later Councels did know these principles and Axiomes and did withall beleeue this Romane rule of faith to wit That the Pope alone had infallible authoritie to define and declare faith and that Christ prayed onely and was heard onely for Peter and his successors that they might neuer erre in faith as the z Rhemist annota in Luc. 22. Rhemists do most heretically teach if they did so why did they not send al their doubts which did so shake the whole Christian world with such horrible commotions and contentions to the Popes of those times Siluester Damasus Lco c. and receiue from themas from Iudges of faith the Oracles of Gods mouths so termed by a Coquae contra Premonit Reg. Coquaeus and Lessius his equiuocating b Recapitulater pa. 13. 32. 56. recapitulater and as the vnappellable determinations of all their doubts In so doing infinite charges many contentions would haue bene auoided and as for scandall none could haue followed because both all those Fathers and the whole Christian Church with them if it please you to beleeue the Pontificians who would so perswade vs did then beleeue and teach that the Popes were the infallible Oracles of God the onely inerrable Iudges in controuersies of Faith and al-though ancient Priests and Bishops perhaps reputed themselues his Senators and Counsellers yet they thought also that they could adde nothing to his infallibilitie But alas good Constantine Theodosius Martian and other Emperors knew not this faith who were at such great charges to summon and assemble those ancient and thrice reuerend Councels Nay Pope Leo himselfe who taketh inough to the Sea of Rome and ioyneth c Epist 89. Peter into the societie of the indiuiduall vnitie to wit of the blessed Trinitie held generall Councels necessary for determining of faith and setling of the peace of the Chtistian Church Read c Leo. epist 24. 23. 26. him Christian Reader in diuers of of his Epistles written to the Emperour Empresse and Cleargie of Constantinople and as thou shalt sinde so iudge Secondly thus I argue Three e Sinod 6. Act. 12. 13. 16. 17. 18 Sinod 7. Act. 7. Sinod 8. Act. 7. generall Councels with diuers Popes as Agatho f Leo. 2. in epist ad Constant Leo g Adrian in Sinad Romae congregata and Theod. Patriar with his councell at Hieru-salem Adrian did condemne yea the Councels accursed and execrated Honorius Pope for a dogmaticall and hereticall Epistle by which he laboured to infect the two Patriarkes of Constantinople and Alexandria with the heresie of Monothelites Can any one then be so frontlesse as to thinke that those Fathers and Popes did beleeue that the Bishoppes of Rome might not bee as they were Bishoppes of that See heretikes or teach hereticall doctrines in their decretall Epistles And the holy Ghost to be so infallibly chained to them that they could not endeuour to infect the whole Church who rather will not thus argue and thus inferre Three generall Councels the which with the fiue other ancienter all Popes at their entrances into the Papacie doe or ought to sweare inuiolably to keepe according to their owne Canons with diuers Popes all antiquitie all later best Pontifician Hâ—storians till h Pigh lib. 4. cap. 8. Hier. Pighius led Bellarmine and Baronius the way to call the matter in queston for which i Canus lib. 6. Canus and k Bannes in 2.2 Bannes scornefully reproue him did accurse or condemne Honorius for a Monothelite heretike Ergo Paule the fifth who is not fuller of Gods Spirit then his predecessor Honorius was in his late l Breue Paul 5. interpreted by the Recapitu later pag. 32. breefe ex Cathedra out of the chaire defining himselfe to haue power to depose Princes and to dispose of Kingdomes may erre and be an heretike as without all doubt he is because contrary to Christs m Matth. 22. institution he assumeth power to forbid Caesars due to be giuen vnto him For what is more due to a Caesar then fidelity and allegeance of subiects but the doctrine of Christ forsooth is expounded and the heresie cleared for he forbiddeth not obedience to Caesars so long as they are Caesars but because he can vncaesar them and vnking them therefore no longer Caesars no longer kings no longer obedience So answered * C. 8. 22. Bellarmine against Doctor Barkly so blundering Coquaeus against his Maiesties Apologie Thirdly was there euer any ancient true Christian Catholike who
ego pono in Sion lapidem c. Behold I put in Sion an approued a corner stone and a precious one laid in the foundation This prophecy although S. Peter b 1. Peâ— 2. most expresly expoundeth it of Christ himselfe yet Bellarmine in his dictates would needs haue it to be vnderstood of Peter not of Christ His profound reason is forsooth because the c Isai 28. Prophet addeth of this stone that it must be in fundamento fundatus founded in the foundation that is laid in the foundation which may not be vnderstood of Christ but fitly of Peter founded vpon Christ So Bellarmine but in his d Bellar in praesat in lib. de pont Rom. printed Preface he hath somewhat mended the matter for he is content to vnderstand principally this prophecie of Christ secondarily of Peter so that Christ and Peter must still ranke together Christ principally but Peter secondarily Baronius in his Voto against the Venetians to Paul the 5. in Consistory publikely applied to him to be the stone vpon which e Matth. 21. whosoeuer falleth saith the holy Ghost shall be bruised and vpon whomsoeuer it falleth it shall breake them in peeces but alas the Cardinall failed the Pope in his Prophecie for by his sentences of excomcommunications interdicts c. he did so little bruise the Venetians who so constantly opposed against him that The manner of the Venetians reconcilement with the Pope for which the Ignatians euerywhere exclaim against that state onely they are warie before whom they could not by any meanes be brought to make any submission for any offence imputed to them or to acknowledge any fault so that at the last the Pope was contented to accept of a shew of submission made to him by some third persons and as it is reported suborned also by the court of Rome thereunto and so with his honour to be reconciled vnto them againe a notable example for posterity against the vsurpations of Popes I could here more enlarge my discourse to shew how Bellarmine Sanders Baronius Stapleton do all they can and labour earnestly though most vnsouÌ„dly to bring all ChristiaÌ„s to that pernicious perswasioÌ„ faith to wit that it is not inough according to f Decretal Bonifa 8. vnam sanctam Bonifaces decree for their saluations to be in communion with the Catholike Church dispersed through the world and with the head thereof Christ Iesus vnlesse they be in actual communion and blind obedience to the Bishop of Rome as the onely one and supreme head of the visible Church It is a sufficient assecurance for my conscience that according to the sense of ancient Church it is against S. g 1. Cor. cap. 1. Pauls expresse doctrine who in his Epistle to the CorinthiaÌ„s doth most grieuously reproue all such as went about to make a speciall ioyning either with Peter Paul or Apollo nothing herein differencing S. Peter from Apollo or himselfe doubtlesse he was nothing acquainted with the present necessary subiection and vnion to the Bishops of Rome the pretended onely successors of Saint Peter But rather he instructed and most earnestly h Jhidem commaunded all Christians to acknowledge Chrâ—st Iesus for their onely head of whom they were named in whose name they were baptised and who onely was for them crucified dead and buried risen againe to life Surely if Saint Paul did beleeue such a necessary headship in the Bishops of Rome doubtlesse his faith therein was onely implicit for his expresse doctrine is against it but I dare heere boldly saie that if per impossibile by an impossibilitie such a headship in the Popes had beene respected in the Primitiue Churches yet later Popes are now so degenerate from what their predecessors were into all most abhominable and tirannicall conuersations to the corruption of faith against the temporalty and spiritualty that Gods infinite mercy would excuse such who to giue them most iust cause and motiues to ranke themselues in their owne degrees should leaue their communion with them and adhere onely to Iesus Christ to whom vpon him onely resting with King i Psal 118. Dauid I humbly complaine tempus faciendi domine dissipauerunt legem tuam It is high time O Lord to doe for they haue dissipated and and broken thy law The second Motiue THus they hauing most egregiously erred in coÌ„stituting a false rule of their faith to support the present Roman profession to the same end they haue perniciously depraued the true rule of faith by adding to the sacred word of God such bookes as antiquity worthily reiected for Apocriphall that is of doubtfull vncertaine authority not fit to confirme and proue the dogmaticall doctrines and articles of Christian faith thereby distinguishing them from the Canonicall Scriptures Gods infallible word Such are k Hieron in Prolog Galeat Epiph. lib. de mensur August de ciuit dei lib. 18. cap. 36. Athanas in Sinop Epipha haere 8. 76. esteemed accounted the books of Iudith Wisdome Ecclesiasticus Toby the Machabies all such like doubtfull parts of Chapters of the old Testament as by neither the Iews before nor in Christs time nor in the Nicene Laodicenc Councels nor ancient Fathers purposely setting down and defining the Canons of holy Scripture were euer receiued into the Canon 1 Con. Nice Laodic in Cano. de Canonicis scripturis Hieron epist 10. 115. Joseph contra Appto lib. 1 Russin de Simbol Apost and rule of Christian Faith Against this their deuised rule it is most easily and manifestly shewed that considering the Iewish Synagogue when it was the true Church of God receiued not these bookes into their Canon wee ought not to receiue them hauing no new reuelations for them nor no better warrant then they had especially considering that the Septuaginta interpreters who tooke vpon them to interpret all the bookes of Gods word to Ptolomeus neglected them Christ and his Apostles neuer cited any thing out of any of them as they did out of the other Scriptures And further the thrice reuereÌ„d Fathers of the Nicene Councell and those worthies of the Councell of Laodicea both which Councells were celebrated in the East nearer the place and time where and when Christs Church might best informe her selfe which were the bookes of Sacred Scripture reiected and cashired them out of sacred Canon of holy Scripture Neither is there any new reuelation for them now nor any iust cause why the Pope and Pontificians should be so eager to put them into Canon of Scripture but for that they seeme in some places contrary to the vndoubted Scriptures to fauor some of their vaine and corrupt doctrines as of Purgatorie Praier for the Dead Merits of good workes c. As for * The contra dictioÌ„ betwixt the 5. châ—pter of Iudith and the 10. â—â—irreconcilable so manâ—â—est that the same euinceth the author of the same booke not to bee the holy Ghost who caÌ„not lie See
conclude these my Motiues about their idle rules of faith the Christian Reader who is carefull of his owne saluation and giueth obedient eare to that propheticall light of Gods sacred Scriptures expounded by the ancient Church which Scriptures Saint Peter n 2. Pet. 1. preferreth aboue that vision which he and his brethren had of Christ in mount Thabor he cannot but easily obserue what consequences are likely to follow out of three such corrupt Rules of faith as are in request amongst the Pontificians to wit infallibility solely and onely in the Popes definitiue iudgement authority of Apophricall Scriptures and the vaine authority of their traditions pretended to be Apostolicall where as they are nothing lesse The aduersary will for the validitie of these rules stand vpon the authority of their present Romane Church which hath receiued them of which their defence conformably to all antiquitie and ancient Fathers who taught otherwise we must also conformably to their proceedings search out of Gods word whether the Church of which they bragge so much be the true Church Succession in Sees onely will not suffice as by their owne confession is manifest in the Churches of Antioch Alexandria Constantinople c. but there is required also successioÌ„ in doctrine according to Gods word by which triall must be made of all Churches and of all doctrines and all after-traditions to which if they be not agreeable without perill of damnation they must not be receiued and this is the most expresse doctrine and faith of Saint Austen in o August lib. 1. de doctrina Christiana cap. 37. lib. de unitate Ecclesi cap. 2. but cap. 16. so clearly that I do suppose no Pontifician Priest dare scarce read that Chapter to his family sundrie places yea of Bellarmine p Bellarm. lib. 2. de verbo doi cap. 2. Basil serm de fide himselfe though as it may be thought he not very willingly confesseth this truth Other means saith he may deceiue but nothing is more certaine then the Scripture and therefore by confession of all both ancient and moderne writers the triall by Gods word is most firme and assured The fourth Motiue THe fourth Motiue and that very effectuall The fourth Motiue with me is that transcendent power both in all temporals and spirituals which later Popes contrary to Christs institution and practise of holy Primitiue Popes challenge and which the Romane Canonists and Cardinals ouer-liberal of that wherwith they haue nothing to doe doe flatteringly thrust vpon their Romane Monarches In spirituals he challengeth and they grant vnto him to be the onely supreme and immediate Pastor ouer Christs flocke so that looke how ample and immediate Christs iurisdiction for saluation of soules was so is his he glorieth in that title and they giue it him which q Greg lib. 4. epist 38. S. Gregory so much detested as the very badge of Antichrist he will in the gouernment of Christs flocke haue no Peere nor Colleage He is content to be honoured with that title yea and aboue that ambitious title the which Constantius the Arian required for he was content with numen nostrum our power or diuinitie but the Pope can willingly acept of supremum in terris numen the supreme and highest diuinitie or power vpon earth O ye heauens be astonished and euerlasting gates be desolated the pretended only Vicar of Christ the successor in some sort of that poore fisher who r Act 3. gloried in that he had neither gold nor siluer must heare and that from renowned * Proesat ad Grego 13. in principia doctri Stapletons mouth the Spanish kings professor in Louane the English Pontificians chiefe champion thus thy supreme diuinity vpon earth iust God how more iustly may we lament with those words of Saint Gregory against Iohn of Constantinople for his extraordinary fasting surnamed Ieiunator the faster f Grego lib. 4. â—p 38. O alasse all things that haue beene forespoken are come to passe the King of pride is at hand and that which is a wickednesse to be spoken a whole Army of priests is prepared for him because those serue the proud necke of elation and pride who haue beene set to giue example of meekenesse and humility Thus that Father in those times when the mysterie of iniquity began to worke most apparantly in the Patriarke of Constantinople but appeared more clearly in one of his next Successors to wit Boniface 3 who emulating the Constantinopolitan Patriarks for their pride obteined of Phocas that hatefull and traiterous vsurper rather then Emperour to decree by constitution that the title of Vniuersall Bishop should for euer after belong and be giuen only to the Bishops of Rome this is a matter vndoubted of by auncient t Sabel Aenead â— lib. 6. Platin. in Bonifac. 3. Otho lib. 5. Paulus de gostis Longobard Marianus anno Dom. 608. Duerenus de sacris Ecclesioe ministris lib. 1. cap 10 Abbas in Phoca poene emnis aly Sigebert Regino Luitpran Anasta Baron annal ad annum 606. Historians and yet perchance this Boniface did not assume by that title so much vnto him as these latter Popes doe to wit to be immediate pastors of all the whole Church comprehending all Partriarkes Bishops c or that there is no power nor iurisdiction in any Prelate or Pastor of the Church whatsoeuer which is not dependantly from them and of them so that they can and may peremptorily call to their court all causes greater or smaller and according to course of law or otherwise finally and * Iudicare c. to iudge and decree whether it be necessary to depose a Prince belongeth to the Pope of whose iudgement whether it be right or not no man may iudge Bellar. contra Barck ca. 12. vnappellably ende and determine them and if any either Emperour Prince Prelate or Vniuersity would offer to appeale from any of their sentences though most exorbitant and tirannicall they should thereby deserue to bee cursed with Bell Booke and Candle I cannot thinke that in Bonifaces time the Romane Bishops were growne to that height of Antichristian pride that was left for later times when the Diuell was to be let loose after the thousand yeeres of his binding Notwithstanding he challenged by Phocas his constitution to be only called vniuersall Bishop of the Church against which title Saint Gregory so vehemently and Christianly exclaimeth in u Greg lib 4. ep 32. 34. 38. 39. diuers Epistles testifying and demonstrating most plainly that that Antichristian title robbeth all Bishops of their honour and maketh that the Assumer thereof should bee reputed Antichrist This being so in this Auncient Father how durst D. Stapleton x Staple principi doctr lib. 6. cap. 7. that renowned Professour of diuinity endeuour to make Saint Gregory speake against himselfe in this very epistle and out of him labour to proue the present Romane supremacy and Monarchy which that Father so much