not possible a man should be saued vnlesse he beleeue the catholike faith but this catholike faith the Papists beleeue not intirely for neither doe they giue to Christ humane flesh nor make him a perfect man thrusting his body into a small piece of bread or rather into the accidents of bread where it is neither seene nor felt as other mens bodies are further they doe not beleeue his ascension or that he shall come from heauen to iudge quicke dead as is conteined in that Creedo making their followers beleeue that his body is vpon euery altar and not being able to deny that he shall come out of the pixe seeing they teach he is there Our Sauiour Christ Matth 15. teacheth vs that such worship God in vaine as teach for doctrines mens precepts but the doctrine of Popery as it addeth to ancient Catholike religion is nothing but a masse of humane inuentions deuises and precepts their decretales are the Popes deuises their formes of worship conteined in the missals and breuiaries are merely humane From mans deuise proceeded the popish worship of Angels Saints Images the most part of the resolutions of cases of consciences is grounded on the Popes lawes finallie the turnings skippings heauings greasings spittings and other ceremonies of Masse-priests and their followers proceede from mans inuention Popery therefore by Christs rule is nothing but wearinesse and vexation of mens soules while they seeke to serue God by those meanes By the chapter si Papa dist 40. we learne that the Pope may be remisse and negligent in his office and silent in teaching and leade innumerable people with him into hell but if the Papists are to adhere to the Pope and to follow him how can they escape when he leadeth them into hell that they runne not headlong into hell themselues also If then they will not beleeue scriptures nor fathers yet their owne decrees may teach them that following the Pope innumerable Papists runne hedlong into hell Besides the testimonies of scriptures and fathers and the confession of Boniface in the chapter si Papa dist 40. diuers reasons teach vs that the Papists holding firmelie and positiuely the erroneous doctrine of the moderne church of Rome cannot be saued for first no man can come vnto the father but by Christ Iesus as he testifieth of himselfe Iohn 14 he sheweth also that he is the way the truth and the life the Apostle 1. Tim. 2. teacheth vs that there is no mediator betwixt God and man but the man Christ Iesus but the Papists as they pretend come to God not only by Christ but also by the Virgin Mary by Angels and Saints they seeke out also new waies content not themselues with such as Christ taught vs. finally they beleeue that the Pope by his indulgences and euery Masse-priest by his Masses is able to redeeme mens soules Secondly he that buildeth his faith vpon other foundation then the doctrine of the Apostles and Prophets doth build vpon sand and not vpon a firme foundation but the Papists build their faith vpon the Popes decretales vpon vnwritten and vncerteine traditions vpon the doctrine of the Romish church vpon miracles and prophesies reported in the Romish legends and such like fables doe they not then build vpon rumous foundations Thirdly the papists hope to be iustified by the law and to be saued by their workes But the Apostle Rom. 3. teacheth vs that man is iustified without the workes of the law and Rom. 6. that eternall life is the gift of God through Iesus Christ our Lord. Fourthly the law of God pronounceth him accursed that abideth not in all the words of the law to doe them and a plaine matter it is that no man can be saued that wilfully breaketh Gods law and neuer soroweth nor craueth pardon for his transgression but the Papistes teach doctrine contrary to Gods law and enforce their followers to breake it and that in diuers points God commandeth vs to haue no other gods but him but they honour the Sacrament and the images of the Trinity and crosse with diuine worship they doe also impart Gods worship to the virgin Marie and to saints he forbiddeth the taking of Gods holie name in vaine the Popes of Rome doe dispense with oathes and enforce men oftentimes to breake them God commandeth vs to honour our parents the Pope setteth the children against their parents finally they allow publike stewes and set vp shops of vsury and massacre innocent Christians directly against Gods commandement and that without all remorse of conscience or feeling of their sinnes Fiftly papistes hope to obteine remishon of sinnes by their owne satisfactions by indulgences by the paines of Purgatorie by masses by auricular confess on and popish absolution of Masse-priestes and diuers humane deuises but relying vpon these broken reedes there is no hope for them to be saued for without the onely sacrifice of Christ Iesus applied to vs by true faith there is no hope of remission of sinnes Sixtly without true faith it is not possible to please God but their peruerse doctrine of faith and the innumerable heresies of papists do declare that they haue no true faith Seuenthly the Prophet Dauid Psal 15. demanding who shall rest vpon Gods holy mountaine answereth among other things he that slandreth not with his tongue nor doth euil to his neighbour but the Papists as is formerly shewed haue no other meanes to vphold their ruinous state but by lies and slanders treasons rebellions murders and massacres of innocent Christians Finally it is not possible they should be saued that are ignorant of the meanes of their saluation and hold heresies repugnant to the apostles doctrine of the law of the gospel of repentance from dead workes and other articles of the faith but the Papists beleeue that Christ is only the meritorious cause of their saluation as if he had merited only that they might sause themselues they teach also that men are iustified formally by their owne works that their supposed sacraments and their pilgrimages and voluntary obseruances of the precepts of the Romish church and works performed according to the Popes decretales and conuenticle of Trent do iustifie Lastly they teach and beleeue doctrine contrary to the law to the gospel to the Apostles doctrine of repentance and good works are they not then in miserable case Now if any man aske what is then become of all those that either now die or in time past are dead in places where Popery is or hath beene professed I answer that of those that held the foundation and liued well we hope well but we denie that such as liued before the conuenticle of Trent held Popery positiuely we hope also that many there are among the papists now which conform themselues to them in outward ceremonies and yet beleeue not the errors of Popery positiuely but hold themselues to the old Apostolike saith and of these mens saluation we haue no cause to despaire God grant that the
Suruey of Popery and to draw home this idle wandring Surueyer Searcher of other mens matters to a carefull consideration of his owne desperat cause His Treatise is most foolishly titled A Suruey of the new religion for neither shall he euer prooue that one article of our religion is new nor doth he dispute against any grounds held by vs but only telleth of certaine extrauagant speeches partly falsely imputed to Luther Caluin Zuinglius and other priuat men and partly falsely gathered out of their words by false constructions but had they held any priuat opinions that iustly might be censured what is that to vs our religion certes is not grounded vpon Luther Caluin or any late Teacher but vpon the Prophets and Apostles neither is our faith that which is found in priuat mens writings but that which is founded vpon holy Scriptures and conteined in our publicke confessions he might therefore with more reason haue called it a surfet of his owne fooleries and fantasticall deuices and calumniations then a suruey of our religion Against this idle inuention of Kellison I haue I hope opposed a more diligent and certeine suruey of Popery for I haue not deuised any thing of mine owne but truely reported the doctrine which they teach and herein I do not obiect whatsoeuer is taught by Scotus Aquinas Durandus Biel Stapleton Harding Bellarmine or which other Doctours do holde singulerly nor that which Sanders Parsons or such idle fellowes babble in their trifling books but only that which is either defined in some Councell or determined by some Pope or generally taught or practised by all or most or best of our aduersaries and which I thinke Kellison will not deny And by these grounds doctrines and practises I hope to ouerthrow the whole frame and building of Popery being layd vpon weake grounds and consisting of many wicked and false doctrines and being mainteined by most leud and wicked meanes and practises This Discourse I first deuised for a priuat friend whose wauering for I will not say defection vntill I see surther I do much lament and whose settlement I doe much desire but because I doe thinke the same may doe good to many who not knowing the trueth we hold nor the errours heresies superstitions idolatry and impietie of Popery do runne headlong vpon occasion either of malcontentment or desire of innouation in matters of State which they consider may soonest be stirred by quarrels about religion into strange courses I haue beene perswaded to make it common the same also may serue to reclaime the most haggard Papists if they doe not wilfully shut their eyes and stoppe their eares against the trueth thirdly this may serue to stoppe the mouth of the slandrous Iebusites and Masse-priests that imputing to vs wicked opinions and practises no way defended are vnable to defend their owne doctrines and practises which they publikely professe and commend sinally I hope wise Christians may learne by these collections of ours neither to trust the aduersary who maketh no conscience of lying or slandring nor to condemne innocent men before they be heard and conuicted Vouchsafe therefore gentle Reader to reade our Discourse with attention and to iudge without partialitie and then I doubt not but thou wilt beware both of the impious doctrines and of the iniurious and leud practises of Popery If any be offended with this surueying course let him impute the fault to Kellison who of a drunken butler is now become a mad surueyer and if he finde not texts or proofs sufficient to satisfie his humour in proofe of euery allegation in this Treatise let him thinke that the matters are of that nature that either they will be confessed of the aduersary or els are notoriously knowen to the world though impudently denied by the polshorne packe of Antichrist Finally as there is but one Faith one Baptisme one God so there is but one true religion which euery one is to know and to embrace if he will be saued And this is grounded vpon the foundation of the Apostles and Prophets Iesus Christ being the chiefe corner stone but as Athanasius orat 2 contr Arianos sayth of the Arians Pro Christo apud illos Arius est that is They follow Arius as if he were Christ so we may say of the Papists The Pope is their Christ their head their lodestarre their Northpole and all in all This one true religion is also Apostolicke and Catholicke and most ancient Tertullian lib. 1. contr Marcionem teacheth vs Whatsoeuer doctrine hath beene brought into the Church after the first publication of the Gospel that the same is to be reputed heresie Haeresis deputabitur sayth he quod postea inducitur but Popery neuer came from the Apostles but from the Pope neither was the same vniuersally or anciently receiued but onely taught and embraced by the Popes faction of late times and within certeine limits finally this true and apostolicke religion is of God and not of the inuention of Popes or their polshorne Priests Monks or Friers Embrace therefore that religion that is deriued from the Apostles and Prophets that is truly Catholicke Apostolicke and most ancient and finally which hath no authour but God and beware of all profane nouelties and Popish inuentions and then as thou walkest by faith in this life so thou shalt atteine to the vision of the face of God in the life to come and also reigne with God euerlastingly through Christ which is the Way the Truth and Life The Abridgement or Suruey of Poperie Conteining a briefe and plaine declaration of the grounds doctrines beginnings proceedings impieties falsities and other manifold abuses of the Popish sect CHAP. I. What is meant by Popery or Popish religion in this Discourse ensuing TO teach aright saith Plato in Cratylo we are diligently to expound the termes or words we treat of and Tully in his first booke of Offices saith that euery instruction that is vndertaken rightly ought to begin with a desinition of matters which we are to discourse of because therefore I would not be mistaken nor haue our aduersaries to take either an occasion of quarrell or a pretence of euasion it shall be neeedfull before we passe any further to define and declare what wee meane in this discourse by popery or popish religion and so much the rather for that the Papistes doe hold and professe the articles of the Creed and diuers other points deduced of them or consonant vnto them which both the Apostles and ancient fathers and wee also beleeue and professe and vnder colour whereof they abuse simple soules recesuing their puddle waters of Popery made sweete with some truth for the pure streames of Christian doctrine By popery therefore wee vnderstand not any point of Christian doctrine generally holden of all Christians or the doctrine of the Prophets or holy Apostles professed generally by the ancient fathers and truly termed Catholike for that we hold and professe as well as the Papistes and farre more
their Grammar were a wonderment to their fellowes Neither can it otherwise bee seeing so many for bribery simony and carnall respects were woont to bee preferred to liuings venalitate curiae Romanae saith the author of aureum speculum inaniter praeficiuntur lenones coqui stabularij equorum pueri through the bribery of the court of Rome bandes cookes horsekeepers and boies are vainly preferred to the gouernment of the Church The author likewise of the treatise entituled onus ecclesiae c. 23. saith that bishops admitted vnn orthy men to charges without all choice and due examination indignos beneficiatos admittunt absque omni delectu debita examinatione instituunt Aluarus Pelagius lib. 2. de planct eccles art 20. complaineth that the bishops of Spaine commit thousands of soules to some yongue nephews of theirs to whom a man would be loth to commit two peares Episcopi alicui nepotulo suo committunt multa millia animarum cui non committeres duo pyra What the learning was of their best preachers we may vnderstand by the profound sermons of frier Menot Maillard Bromyard and their fellowes which were full of ridiculous fables and voide of all edification and learning The Germans of late complained to Adrian the 6. Grauam 47. that bishops aduanced vnlearned idiots vnsit vile and ridiculous fellowes to the order of priesthood episcopi say they saepenumero indoctos idiotas inhabiles vilesque ac ludicras personas ad sacerdotij functionem admittunt The ridiculous reasons of Durand in rationali diuinorum and deriuations of wordes in their legends and glostes doe bewray singular ignorance The monks and fries now can scarce reade their canonical houres for the most part in the monastery of Fulda the monkes accused Rabanus Maurus as is testified in his life for that he was so studious in Scriptures and neglected their temporalties and now lest children should mocke the popish priests that cannot reade their masse with true accents euery word in common missals is accented and yet as we reade in the chapter retulerunt de consecrat dist 4. one baptized an infant saying in nomine patria filia spirita sancta Neither is it materiall that diuers are learned in lawes or philosophy for what is that to the instruction of Christians in faith and manners Bernard lib. 1. de consid taxeth Eugenius for this point daily saith he lawes sound in thy pallace but the lawes of Iustinian and not of the Lord. The schoolemen also are skilfull in logicke and in decretals but the Scriptures and fathers they reade not as Ferdinand Vellosillo in the preface of his aduertences ingeniously confesseth they do rather handle curious questions then matters of edification The guides then being thus blind what blindenesse may we thinke is in the multitude guided by them may we not say of them like priest like people Nay Vincentius de sine mundi saith that they did not heare sermons nor know the articles of the faith praedicationes non audiunt articulos fidei nesciunt Iohn Billet in his prologue de diuin offic saith that few in his times vnderstood either what they heard or what they read Commonly Papists are called Catholikes if they heare Masle albeit they vnderstand not what is said but only gape and gaze one the Priest when they saie pater noster qui es in coelis they neither know what is pater nor what is noster nor what is in caelis God giue them therefore the light of his word to direct them and grant that they may vnderstand the truth that they bee not in the number of those that see not light at noone time and perish for want of knowledge CHAP. XXIX That Popish religion giueth the reines to licentiousnesse of life and leadeth Christians the broade-broade-way to destruction TRue religion restreineth mens affections and directeth Christians in the right way the Psalmist ps 119. asking this question wherewith a yoong man shall redresse his way answereth in taking heede thereto according to Gods word the same also directeth vs by a strait and narrow way vnto life enter in saith our Sauior Matt. 7. at the strait gate and afterward for the gate is strait and the way narrow that leadeth vnto life but popish religion looseth the reins to allicentiousnes and leadeth Christians by a broade pleasant and easie way to the end of their desires for first they account adultery fornication small sinnes and giue libertie to euery Bishop to dispence with them as they teach publikely in the Chap. si clerici de iudicijs de adulterijs alijs criminibus quae sunt minora saith Alexander the third potest episcopus cum clericis post peractam poenitentiam dispensare Next they allow publike stewes both in Italy and Spaine and in Rome it selfe the Pope maketh a great gaine of them Cornelius Agrippa de vanit scient c. de Lenocinio saith that the reuenue of the Pope arising of the tribute of whores amounteth to twentie thousand crownes but now it farre passeth that summe the glosse vpon a certaine prouincial constitution of Otho de concubinis cleric remouend saith that it seemeth reason that the church should winke at the sinne of leacherie nam mareschallus Papae de facto exigit tributum à meretricibus for de facto the Popes marshall exacteth a tribute of whores this is also testified by Ioannes Andreas in c. inter opera de spon matrim a certaine Masse-priest also in Wisbich mainteined not long since that whores were in Rome with approbation and with as good right as any citizen of Rome or as the Pope himselfe Thirdly it is notorious that Masse-priests both in Italy and Spaine and other places keepe concubines the same is also testified by Aluarus Pelagius de Planct ecclesiae Theodoric à Niem tractat nemor vnion and diuers others Cornclius Agrippa de vanit scient c. de lenocinio reporteth that they kept whores to hire Ambrosius Ansbertus in Apocalyps 18. saith that archdeacons take mony of adulterous Priests archidiacont a presbyteris adulteris pretium accipiunt Fourthly they teach that concupiscence is no sinne and in Italy and Spaine the common people goe as commonly to common women as if it were no sinne Lastly albeit the Friers and Priests condemne such sins yet if any come vnto them for absolution they deny it not and that vpon some small hope of almes or else some other small satisfaction and this is the reason that lust doth reigne in Popery The Germaines in their greeuances complaine that the facility of granting indulgences was a warrant for men to cōmit all filthinesse and In Italy it is knowen that they that come oftenest to confession are most loose liuers after their offence they come for absolution and after absolution offend againe The way also by which Popish Priests leade their followers is broade easie and pleasant Bellarmine de eccles militant c. 2. requireth in a true member of the Catholike church neither inward faith
AN ABRIDGEMENT OR SVRVEY OF Poperie Conteining a compendious declaration of the grounds doctrines beginnings proceedings impieties falsities contradictions absurdities fooleries and other manifold abuses of that religion which the Pope and his complices doe now mainteine and wherewith they haue corrupted and deformed the true Christian faith Opposed vnto Matthew Kellisons Suruey of the new Religion as he calleth it and all his malicious inuectiues and lies By MATTHEVV SVTCLIFFE LONDON Printed by Melchisedech Bradwood for Cuthbert Burbie 1606. TO THE WORTHY and noble Lord Prince HENRY sonne and heire to the most puissant King and our dread Souereigne IAMES by the grace of God King of Great Britaine France and Ireland Defender of the Faith THere are two principall offices most worthy excellent Prince of a true Christian the first is To decline from euill the second is To do good And these two as they are necessarily required in all so principally in those which are to command and gouerne others But the ground of both is the true Catholike and Apostolike Faith without the knowledge wherof not only good things are often times refused as euill but also things euill embraced for good Seeing then our aduersaries the Papists of late time haue both violently and fraudulently sought to bring backe into his Maiesties Dominions whereof your Grace by the grace of God is vndoubted heire not onely the heresies and superstitions of Popish religion but also the tyrannicall gouernment of the Pope that is so preiudiciall both to Princes and their states and also to all Christians their liberties I haue thoght I could not doe either to God or my Countrey better seruice then to declare to the world both their weake and absurd grounds and their impious and wicked doctrines and how they haue proceeded in the maintenance and defence of the same And this I doubt not would appeare far more cleerely if without preiudice of mens persons or respect of priuat mens interests matters might be debated before indifferent Iudges and soundly tried by the touchstone of holy Scriptures and none of those excluded from hearing that professe true Catholicke religion My purpose is not God I take to witnesse to touch any man particularly but onely to set forth the trueth of all matters that the obstacles of Christian vnity and the causes of the good successe of the Turke being remoued we may all for the most part consent in the vnity of the Catholicke faith and conioyne our mindes and forces the better to resist publike enemies This I present to your Grace as the first fruits of my affection and seruice that thereby learning to eschew euill and to embrace that which is good and pious you may as it followeth in the 34. Psalme seeke peace follow after it Nay you may the better be instructed not only in following the true meanes of peace but also obtaine your desires and for euer truly possesse it This your affection in pious promoting the true seruice of God preuēting of the trecherous plots of the factious complices of Antichrist shall be the foundation of your prosperous estate It shal increase the ioy of your noble Father our Souereigne Lord and King and glad your Mother whose hearts ioy you are S. Iohn reioyced to see the children of that noble lady to whom he directed his second Epistle walking in trueth And this is the affection of all your friends and wel-willers who reioyce to see the heroicall vertues of your Father budding forth in your Grace The Prophet Psal 112 doth assure vs That his children that feareth the Lord shal be mighty vpon earth and that the generation of the righteous shall be blessed On the other side the aduersaries of religion shal weepe and lament when they shall see the Prophesies of S. Iohn Apocalyp 17. and 18 concerning the destruction of the great whore and the ruines of the city of Babylon accomplished and the rather as we hope by your Fathers and your godly endeuours and meanes Vouchsafe therefore most gracious Prince to giue reading to this Discourse made in opposition of that infamous libell which not long since one Matthew Kellison a Priest of Baal and a marked slaue of Antichrist presumed to direct to the King your Father and consider what reason he had to talke of the surueying of religion seeing his owne religion can so euill abide any examination or suruey The Lord of heauen blesse you with all spirituall graces and the rest shal be added vnto you This is also the continuall prayer of all the seruants of God your Fathers true subiects That your Grace may be made a worthy instrument to aduance Gods glory and that the vowes of your Parents and all well affected to his Maiesty and to your Grace may plentifully be performed in you Your Graces most affectionat seruant MATTHEW SVTCLIFFE THE PREFACE TO THE Christian Reader MVch it were to be wished Christian Reader that the same affection and feruent desire were in all true Christians and especially in those that are Pastours and Teachers to mainteine the truth which we finde to be in false teachers and heretikes to vpholde and mainteine their errors The Scribes and Pharisees in time past as our Sauiour Matth. 23 teacheth vs compassed sea and land to make one of their profession And so in time past did the Nouatians Donatists and Arians But what need I to speake of times past when we see before our eyes the present example of the Masse-priests and Iebusites and their complices They spare neither cost nor labour some write some discourse some practise one taketh on him one part of the labour and another performeth the rest So nothing is left vnattempted that either fraud could deuise or malice execute or industry and labour performe Among others one Kellison not long since as is said my L. Vauxes Butler but now a drawer of Popish doctrine hath shewed himselfe very busie and for his part hath gathered together out of the libels of Staphylus Cochleus Bolsec Sanders William Reynolds and other the Popes Parasits agents a whole packe of slanders lies and wicked imputations against Luther Zuinglius Melancthon Caluin Beza and other Teachers of truth To this he hath also added diuers fragments of certeine idle declamations of his owne and the most malicious railing termes that either himselfe could deuise or els finde out in his fellowes inuectiues And all this put together he calleth A Suruey of the new religion by the termes of Noueltie Heresie Impietie and such like seeking to disgrace that Trueth which we professe I did therefore expect that some learned man or other would take this fellow to taske and indeed I doe now vnderstand that a man both learned graue and eminent in this Church of England hath both vndertaken and finished the Answer to his scurrilous discourse but seeing the same is not yet published I thought it not amisse in the meane while to requite his Suruey of religion with this
to them and seruing them they shew themselues to haue a tacke of heathenish idolatrie It appeareth both by scriptures and practise of the church that to burne incense to grauen images hath beene reputed idolatrous the idolatrous Iewes 2. Paral p. 30. are noted as burning incense to their idols Marcellina burned incense to the images of Iesus Paul Homer and Pythagoras and is therefore taxed by S. Augustine de haeres neither did the heathen Emperours require more at the hands of Christians than that they should offer certaine graines of incense to their Gods but euery man knoweth how the Papists place images on their altars and continually offer incense vnto them they burne also incense in the honour of Angels and Saints and set vp lights before their images They that offer sacrifice to creatures are idolaters for sacrifice is the highest honour that is done to God and this the Papists themselues confesse but the Masse-priests offer the sacrifice of praiers and praises to Angels and Saints and incense to their images they offer also the body and bloud of Christ as they say in honour of them neither can they excuse themselues by saying that they offer not the sacrifice of the Masse to Angels or Saints for in the time of the law no sacrifices were offered in the honour of any creature neither is there any difference betwixt offering to God and in the honour of God Saint Ambrose teacheth vs that to worship the crosse or crucifixe is plaine idolatrie and paganisme Inuenit Helena crucem Domini saith he a De obitu Theodosij regem adorauit non lignum vitque quia hic gentilis error sed adorauit illum qui pependit in cruce Helena found the Lords crosse and adored her king not the wood for that is the error of the gentiles but she adored him that hung vpon the crosse the Papists therefore adoring the wooden crosse naie adoring euery sticke put a crosse are grosse idolaters and like the gentiles if Ambrose may sit iudge Epiphanius haeres 79. sheweth that the diabolicall inuention of images hath adulterated the seruice of God and brought in spirituall fornications The councell of Francford vnder Charles the great sheweth that images being worshipped in Churches are idols as may be gathered out of these words that are in his booke de imaginibus non nos imagines in basilicis positas idola nuncupamus sedne idola nuncupentur adorare colere eas recusamus we doe not call images placed in great Churches idols but wee refuse to worship and adore them least they should bee called idols Hierome in Abacuc 2. writeth that all peruerse opinions which of the inuenters thereof are adored are grauen images and by that he meaneth idols but I haue shewed that Papists maintaine many hereticall opinions Finally their owne confession doth testifie against them for Bellarmine doth confesse lib. 2. de imaginib c. 5. that an idol is a false similitude and representeth that which is not but Papists worshipping S. George that killed the dragon and S. Catherine that broke the wheele and the image of God the father worship false images for neither shall they proue that God is like an old man or that the images of George Catherin expresse any truth they say also that it is idolatry to giue diuine honour to creatures but they giue diuine honour to the sacrament to the crosses and to the images of the Trinity which I hope they will not deny to be creatures Neither doe they bring any better excuses then the heathen idolaters Bellarmine lib. 2. de imaginibus c. 24. saith that images are not worshipped by them per se propriè that is for themselues and properly but well could the gentiles say as much Againe he saith they worshippe not images as Gods so likewise did the gentiles answere as Lactantius sheweth instit lib. 2. c. 2. non ipsa inquit timemus c. we doe not feare them say the idolaters speaking of images but them to whose likenesse they were made and for whose sakes they were consecrated the same may be prooued by the testimonie of S. Augustine in psal 113. Lastly they say they put no trust in images but neuer did the gentiles trust so much in the images of Iupiter or Iuno as the Papists trust in the images of our Lady of Loreto Iames of Compostella the Rood of Mantua and such like CHAP. XI That Popish religion neuer came from Hierusalem TRue Christian religion was first preached in Hierusalem and from thence was deriued throughout all nations vnto the endes of the world ye shall be witnesses vnto me saith our sauior to his Apostles Act. 1. both in Hierusalem in all Iudaea and in Samaria and to the ends of the world and herein was the Prophesie of Isay c. 2. fulfilled that told vs long before how the law should goe foorth out of Zion and the word of the Lord out of Hierusalem neither neede we insist much vpon this point for Stapleton in his relection of doctrinal principles contr 1. q. 5. confesseth so much and euery odde Masse-priest that taketh vpon him to handle these matters is still talking of the beginning of religion at Hierusalem but little wot they poore soules how little aduantage this bringeth to their cause for if they be not either impudent or desperate they will neuer say that these grounds these doctrines these heresies and idolatries which before are mentioned came from Hierusalem but should they runne beside themselues with fury yet will they neuer be able to proue their assertion To giue them further particular instances gladly would I haue Kellison the surueior or because he is bu◠a kettler newly come foorth with the droppings of Diuinity out of Stapletons tubs and Aquinas his water barrels the stoutest champion of the Pope to proue the principall pillars of Popery to haue come from Hierusalem Petrus Fontidonius in a Sermon of his in the conuenticle of Trent told his auditory that the two principal pillers of the Roman church were the Masse and the Pope let vs then see whether any of thē can shew that these two came from Hierusalem we haue inuincible reasons to the contrarie for first Missa is a Latine word as Bellarmine de missa and the lernedst of the aduersaries confesse but it is not likely that Latine Masses should come from Hierusalem secondly the Latine Masse doth differ much from that of S. Iames both in the canon and other parts thirdly Gregory saith the Apostles consecrated saying only the Lords praier fourthly the massemonger Priests confesse that Celestine made the introit and Gelasius Gregory other parts which were no bishops of Hierusalem but of Rome fifthly the Easterne church to this day defieth the Latin Masse which it is not like it would haue done if it had come from Hierusalem sixthly there is no probabilitie that in Hierusalem these words aeterni and mysterium fidei were added in the consecration of the cup.
the doctrine of the Apostles and Prophets and therefore we may not thinke that they taught that Christ had a bodie inuisible or inpalpable or that his body was in heauen and earth at one time and yet not continued to it selfe or that his soule was omnipotent or omniscient or that Christians were to beleeue that dogges and hogges did eat Christs body and yet that all the communicants saue the Priest were to be excluded from the cup of the new Testament or that Christ is onely the meritorious cause of our iustification and saluation and that formally we are iustified and saued by our owne workes or that remission of sinnes cannot be obtained vnlesse we come to auricular confession and haue the Masse-priests absolution or that the Pope by his indulgences out of superfluous merits of Saints is able to deliuer soules from purgatory or other popish heresies and wicked doctrines before mentioned for these doctrines are contrarie to the holy scriptures in which the summe of the Apostles preaching is conteined Gregory the first lib. 4. epist 32. doth dislike the title of vniuersall bishop and calleth it sacrilegious and prophane he doth also condemne the worship of images lib. 7. epist 109. and lib. 9. epist 9. and commendeth Serenus the bishop of Massilia for reproouing the adoration of images neither doth he allow any more than the historicall vse of them that Purgatory which Gregory the Dialogist speaketh of differeth much from popish purgatory being rather designed for veniall sinnes than for satisfaction for temporall paines after the fault remitted lib. moral 19. c. 16. hee sheweth that the bookes of the Machabees are not canonicall scriptures and lib. 14. moral c. 32. that Christs body is solide and not like a spirit and lib. 4. dial c. 55. that things aboue in the eucharist are vnited to things below summa imis consociantur of which it followeth that there is no such presence as the Papists imagine nor any transubstantiation for if the bodie of Christ residing aboue be vnited to things below then is not Christs body included within the accidents of the host nor is the bread and wine abolished Augustine the Monke brought with him a crosse and the image of our sauiour in a table and did sing litanies as Bede testifieth lib. 1. hist Angl. c. 25. but we doe not read that hoe filled Churches with images or that hee worshipped Christs image or the crosse with latria or that in his litanies he called vpon Saints or Angels Bede saith they praied to God litanias canentes c. domino supplicabant If then we cannot find the points of popery which we refuse in the writings of the Apostles or in any record mentioning the doctrin of Ioseph of Arimathaea Eleutherius Gregory or Austen but rather find them to bee opposite to their doctrine and denised afterwards then vnlesse we meane to remooue the ancient limits and bounds set downe to vs by our fathers and to refuse the counsell of the holy ghost Prouerb 22. wee may not returne to popery forasmuch as the first conuerters of the inhabitants of this land were no authours nor fauourers of popish superstition heresies impieties and blasphemies CHAP. XV. That popish religion is most falsely termed Catholike religion and Papists Catholickes CAtholicke religion as Vincentius Lirinensis in his commonitory chap. 3. doth teach vs is that which alwaies hath beene beleeued and of all Christians wee are to hold saith he that which alwaies hath beene beleeued of all Christians for that is properly Catholicke but the faith of the Romish church conteined in the Popes decretales and disputes of the canonists and schoolemen hath not alwaies beene beleeued of all Christians their faith therfore is not catholike the assumption is proued not onely by the nouelties of the decretales glosses of Canonists and summes and resolutions of the schoole diuines but also by the falsehood and contrarieties of the doctrine therein conteined Nicholas in his decretale ego Berengarius de consecrat dist 2. teacheth that Christs body sensually is handled with the hands of Priests and torne with teeth but this is contrary to scriptures fathers and truth Innocent in the chapter firmiter de sum trinit fid cath saith that the bread is transubstantiat into Christs body which is false for Christ saide of bread which hee tooke this is my bodie The Canonists honour the Pope as a God on earth as the head foundationmonah rcand spouse of the Church the schoolemen brabble one with another and sometimes change their owne opinions Bellarmine lib. 2. de purgat c. 3. confesseth that Thomas Aquinas changed his opinion concerning the merit of soules in Purgatorie most schoole-men build doctrines of faith vpon Philosophicall grounds and vary both from scriptures and fathers in their doctrine of the diuine attributes of Christs body and soule of merits of sacraments and diuers other points how then can we repute these doctrines to be catholike It is the Property of Catholikes saith Vincentius Lirinensis commonit c. 34. to keepe the doctrine committed to them and left with them by the auncient fathers and to auoid profane nouelties but the doctrine of schoolemen concerning the diuine attributes concerning the examples of the persons of the Trinitie brought by the master of sentences the eating of Christs body by brute beasts and diuers other points is ful of profanenesse and nouelties their reasons also are more philosophicall and sophisticall then Apostolicall all the points in controuersie betwixt vs and them are mere nouelties as the decretales whereon they depend declare Leo epist 81. saith that there is one true only perfect and inuiolable faith whereto nothing can be added and from which nothing can bee taken but vnto this faith the Popes haue added their determinations concerning traditions the carnall reall presence of Christs body and blood in the sacrament of the Lords supper transubstantiation the communion vnder one kind the Popes vicarship generall and vniuersall power purgatory indulgences the worship of images and diuers other pointes of doctrine doth it not then appeare that popery is nothing else but a corruption of doctrine comming in after the publication of the Christian Catholike faith and added vnto it Furthermore as the Apostolike doctrine is catholike and vniuersall so hereticall opinions are particular and peculiar to certaine sects and persons and times but wee haue shewed that Popery is nothing else but a packe of old and new heresies Lastly by many particulars it may be proued that the doctrine of Papists hath neither beene taught at all times nor imbraced of al christians nor spred ouer al the world which doth plainly declare that neither the doctrine is catholike nor the professors thereof truely termed Catholickes First they teach that the scriptures are an imperfect rule and vnsufficient without traditions and speake lewdly of them calling them a nose of waxe a killing and dead letter a matter of strife and what else they list to deuise in their
all the fathers almost denie publicke penance to Priests and Deacons fallen into notorious crimes but the popish faction regardeth them not one iote Bellarmine lib. 1. de eucharist c. 11. saith that Augustine did not well weigh these words of Luke I will drinke no more of the fruit of the vine Augustine lib. 22. de ciuit Dei c. 10. saith that Christians doe not worship martyrs or erect remples in their honour lib. 1. de morib eccles c. 3. he denieth that we are to adore any ereature Hierome also ioineth with him in this opinion mepist ad Riparium but the popish sect doth not regard what they say nor followeth their doctrine Finally it were an easie matter to shew the fathers to bee aduerse to popery in all materiall controuersies but what shall wee neede to doe it seeing their late corruptions and false allegations of fathers doe plainlie testifie that they doe not hope for victory if the fathers may be truely alleadged of late they haue set out indexes expurgatory teaching Printers how to falsifie fathers Sixtus Senensis inepist ad Pium 5. ante biblioth sanct sheweth how that Pope had caused the fathers to bee purged or rather corrupted expurgari fecisti omnium authorum catholicorum saith he praecipuè veterum patrum scripta Pameluts hath most shamefully corrupted Cyprian and the like course all Papists take with the bookes of the fathers lately set foorth Somtime also they confesse the corruption of fathers Aeneas Sylu. lib. 1. de gest concil Basil sheweth how Popes stand vpon these words vocaberis Cephas and lanch into the deepe and such like neglecting the exposition of all the holy doctors posthabitis omnino omnium sanctorum expositionibus Alan Chartier saith they reiect the holy doctrine of fathers sanctâ—â— patrum doctrine reiectae posthabitae sunt Matth. Paris in Wilhelmo Conquest speaking of Hildebrandes decree against maried Priests saith it was made without consideration and against the iudgement of holy fathers inconsiderato iudicio contra sanctorum patrum sententiam CHAP. XIX That Popish religion was neuer testified by the blood of Christian martyrs STrange it were if the martyrs of Christ should turne from Christ and testifie for Antichrist yet because the aduersaries of truth doe boast of ancient martyrs and Bristow in his 15. motiue doth place Martyrs as setters foorth of the Popes glorious kingdome we are briefly to shew that the testification of Martyrs maketh nothing for popish religion and that appeareth first for that the Papists refuse to bee tried by the doctrine of the Apostles which were principall Martyrs Secondly we haue shewed that the principall points of Popery were neither taught nor receiued during the time of the primitiue Martyrs nor many ages after and that many points now taught and receiued among Papists were then refused as heresies Thirdly Papists adore idols and burne incense vnto them but the ancient Martyrs were therefore martyred cruelly put to death because they would not consent to the worship of idols nor burne incense to them Fourthly the practises of Papists declare that they are more like to the heathen Emperors and persecutors of Christians then to the ancient martyrs of Christs church for as they massacred Christians for maintenance of the Apostolike faith so do the Popes and their complices massacre all that stand for the same as they by sword and fire sought to vphold idolatry so doe these as they hated them deadly which taught the true faith so doe these Finally the confession of the faith published by Pius the fourth and that doctrine which the conuenticle of Trent hath of late confirmed and commanded to be taught and beleeued is in many points contrarie to the faith of ancient martyrs and in all points of controuersie betwixt Papists and vs vtterly vnknowne to them The holy Apostles commend scriptures and so doe ancient martyrs but Papists accuse them of insufficiencie obscuritie flexibility and call them a nose of waxe and a killing letter Ancient martyrs were burned and put to death because they would not deliuer holy scriptures to be burnt the Papists doe burne scriptures and suspect such for heretikes as reade them in vulgar tongues The Apostles and Primitiue martyrs beleeued the scriptures because they came from God the Papists will not haue scriptures to bee belecued vnlesse they be deliuered by the Pope They taught neither heresie nor impiety nor noueltie but Popish religion as before is declared is full of heresies impieties nouelties In ancient time the Bishops of Rome were martyrs now those that call themselues their successors doe murder Gods Saints and make them martyrs Ancient martyrs taught that one God was to bee adored the Papists giue diuine honour to the crosse and crucifixe and call the Sacrament their Lord and God Ancient martyrs did breake downe images now the Papists erect them fall downe before them and worship them Finally ancient martyrs neuer beleeued that either doggs or hogs could eate Christs body or that the same was in any place where it could neither be felt nor seene or that the same was both in heauen and earth and euery pixe at one time or that bread is transubstaÌ„tiated into Christs body or that Christians do with their teeth eate mans flesh or with their throats swallow mans blood or that the bishop of Rome is lord and monarch of the church or that he can fetch souls out of Purgatorie or that there is a treasure of Saints merites out of which indulgences are granted or that Christians are iustified by extreme vnction or eating fish and such like Popish deuises Neither is it materiall that these holy martyrs are put in Popish calenders for the Iewes bragged of their father Abraham and adorned the sepulchers of the Prophets although they neither abode in the faith of Abraham nor followed the doctrine of the Prophets Further Bristow telleth vs that S. Stephen helped all those that sought vnto him but his proofes are drawne out of legendes and certeine counterset sermons of S. Augustine in his 22. chapter de ciuit dei c. 8. there is no such matter and yet these reports that are there inserted seeme to be none of S. Augustines but suppose certein superstitious persoÌ„s should pray to S. Stephen yet S. Stephen neuer taught them so to do nor allowed such formes of praiers Lastly he talketh of Fisher More the Charterhouse monks and diuers that died in king Henry the 8. the late Queens reigne for the Popes cause and telleth vs that they were of his religion but it is first denied that they were martyrs and next that Fisher and More were of the moderne Romish religion the first is proued for that they died for the Pope and not for Christ Secondly they died as traitors either by open rebellion or by ouert act oppugning the Princes authoritie the second is euident for that diuers of them died before the conuenticle of Trent which hath now published a new forme of faith and decreed many things
massacres and cruell executions done by the Papistes of late yeeres vpon the Saints of God haue proceeded from no other fountaine then from the malice of the diuel for he was a murderer from the beginning and Apocalyps 12. we read that the great red dragon that is the diuel persecuted the woman which was a figure of the church of God and caused her to flie into the wildernesse from the same fountaine also doe issue all the forgeries lies and calumniations of Papists whereby they haue gone about to suppresse the truth for the diuell is the father of lies and from their father the diuel the lying friers and Masse-priests haue learned their lying deuises who then is of God must needs hate this religion that is partly inuented and partly mainteined by the diuell CHAP. XXXIII That Papists can haue no assurance of the truth of their religion OF the trueth of our Christian faith we are assured for the articles thereof were deliuered by Christ taught by the Apostles and Prophets conteined in Scriptures and confessed by the catholicke church of all times but it is not so with Popery for neither did Christ deliuer it nor the Apostles and Prophets teach it nor is the same conteined in Scriptures or confessed by the catholike church of all times but dependeth partly vpon traditions not written and partly vpon the Popes determinations and partly vpon the opinions of schoole-men and canonistes and the monkes and friers now what assurance I pray you can any Papist haue of these doctrines First no man yet could euer tell what these traditions are which the Priests of Trent would make equall to Scriptures Bellarmine lib. 4. de verb. dei talketh at randon but he dare not come to particulars nor directly expresse them Secondly they dare not define where these traditions are to be found if they say in the decretales then all future traditions are cut off and former traditions founded on the Popes opinions if they say in the legends their traditions will prooue lies and fooleries for such are the legends if they tell vs of the pure fountaines of traditions of Caesar Baronius as Pope Sixtus the fift doth they will be laughed at that were not auised of their groundes before the time of this babling and confused Cardinal Thirdly they cannot shew why some traditions should be obserued and others not but if traditions were to be receined with equall affection to holy Scriptures then might none be abolished As for the determinations of Popes they can alledge no reason why they should be true if they bring the wordes of Christ to Peter they concerne them nothing that are so vnlike to Peter if they bring Christs promises to his church they concerne them much lesse for they are rather enemies then members of the church but were they members yet what man is priuiledged so that he cannot erre but those which for writing of holy Scriptures were led into all truth by the holy Ghost which is the spirit of truth Finally there is such contention betwixt the schoolemen and canonists and such diuersity of opinions among the seuerall Doctors of both the sides that it is bard to say whether any of them teacheth truly and most certaine that many of them teach falsely nay scarce any point of doctrine is deliuered by schoolemen wherein they dissent not one from another Now if they say their faith is founded not only vpon the Popes determinations and Apostolike traditions but also vpon holy scriptures yet holding as they doe this shall not any whit releeue them For first they cannot assure themselues that the Latine vulgar translation of the Bible is more true then the originall text in Hebrew and Greeke for all the fathers with one consent preferre the original fountaines before all versions Secondly they must needes stand in doubt which is the old Latine vulgar translation for if they allow that which was set out by Clement the 8. then cannot they allow of that which was set out by Sixtus Quintus the one so much differing from the other nor if they approue this can they follow that Thirdly they doe not beleeue the scriptures because God speaketh in them nor the traditions because they are Gods worde as they hold but because the church doth tell vs which are canonicall scriptures and consigneth them vnto vs and doth further deliuer vnto vs these traditions not written for this is Stapletons opinion in his bookes de doctrinalibus princip and authorit ecclesiast defens and is confessed of most Papists but if the authoritie of scriptures and traditions in respect of vs doth so depend vpon the church that no man can be assured of either without the authority of the Church then doth the faith of Papists rest vpon the Pope who as they say is chiefe gouernor of the church the which will bring the Papists to great vncertainty for who is so mad as to beleeue that a blind Pope can well iudge of colours or so senselesse as not to beleeue Gods word without the Popes warrant Fourthly they receiue not the articles of the faith because they are contained in scriptures but because they are deliuered vnto vs by the Pope Thomas Aquinas 2.2.9.1 art 10. saith that the ordring of matters of faith and the publication of the articles of the Creed belongeth to the pope that Athanasius his Creed was receiued because it was allowed by the Pope and this by others is deliuered in more grosse termes Stapleton in his doctrinall principles saith that the last resolution of matters of faith is in the Popes desinitiue sentence and Bellarmine lib. 3. de verb. dei c. 4. goeth about to shew that the Pope is the supreme iudge to whom the interpretation of scriptures and last resolution of all controuersies of religion is to bee referred But the papists can neither assure thomselues that he that sitteth at Rome is true Pope and S. Peters true successor nor that his determinations are certeine or true That the Pope is S. Peters true successor it will be hard to proue considering that he preacheth not as S. Peter did nor S. Peter weare a triple crowne and command temporall Princes as he doth it is very hard also to know whether he bee true Pope or no after the common vnderstanding of Papists for vnlesse he bee baptized and truly ordred and chosen he is no true Pope but it is hard to know whether he were baptized which dependeth vpon the Priests intention which is vncerteine and hidden it is also more hard to vnderstand whether he were truly ordred or not for if he were not baptized then is he not capable of Priest-hood as Innocentius saith c. ventens de presbytero non baptizato and if he that ordred him had no intention to doe it then receiued he no orders lastly it is a matter most difficult to know whether the Pope was rightly chosen or else by Simony or violence or other meanes intruded so it is alwaies most
vncertaine whether the Pope be S. Peters successor and a lawfull Pope yea or no. In the Popes determinations also there is great vncerteintie and doubt for neither can the Papists that were not present in the Popes consistory beleeue for certeine that the Pope hath thus or thus determined vnlesse they will beleeue either this or that Masse-priest that telleth him so or the notary that subscribeth the decretale or the decretale it selfe nor can they assure themselues that the Popes determination is true If they beleeue euery Masse-priest or Notarie then is the faith of Papists built vpon euery pild pated Priests report or notaries subscription if they beleeue the Popes decretales because they find them written then doe they giue more credit to the Popes decretales then to holy scriptures which is most absurd and impious that the Pope determineth infallibly true how can they assure themselues seeing the scriptures pronounce all men liers and subiect to infirmities furthermore we reade that the chiese Priests vnder the law erred diuerssie as the offence of Aaron in making the golden calfe of Vriah the Priest that made an altar after the forme of that of Damascus of Annas and Caiphas that condemned Christ Iesus doth plainlie declare Peter also erred in denying his master and dissuading his passion and in Iudaizing and dissembling his religion the bishops of Rome haue erred as Lyra confesseth in Matth. 16. and may erre as Adrian lib. de sacrament c. de cōsirmat determineth The examples also of Marcellinus Liberius Felix Anastasius the 2. Vigilius Honorius the first Iohn the 23. and other Popes doe proue the same S. Augustine epist 19. doth testifie that the writers of canonical scriptures only are priuiledged so as they cannot erre of other writers he thinketh otherwise and this is also the opinion of other fathers finally reason may perswade vs to acknowledge this truth for we see no more in the bishops of Rome then other bishops and lesse then in other learned men but other bishops and learned men both haue erred and may erre if they say that Peters chaire is priuiledged then must they shew that the bishops of Antioch Alexandria which haue as much right to Peters chaire as Rome haue neuer erred but this they know cannot be done Thus we see that neither in the Romish traditions nor in the Popes decretales there is any certainty all depending of the Popes supposed determinations of which no certaintie can be had the same also may be shewed by the contrarie opinions of popish doctors in euery point of controuersie and for that all their errors are plainly conuinced both by scriptures and fathers but because they place their principall defence in the sacrifice of the Masse we will only shew their want of assurance in this point First then no Papist in the world is able to shew that either the whole Masse or the canon was instituted by Christ or the Apostles nay we see plainly words newly thrust into the forme of consecration of the cup and popish doctors themselues confesse that diuers parts of the Masse haue beene made by seuerall Popes Secondly they cannot shew for a thousand yeeres after Christ that any Priest was ordeined to offer Christes bodie and blood really for quicke and dead Lastly suppose the Masse were lawful the Priest lawful and all the rest of the lawlesse and superstitious tricks lawful yet can no man assure himselfe that the Priest hath truely consecrated for first no man can tell whether the man at the altar be a Priest vnlesse he know that he was baptized and that the bishop ordring him had an intention to doe it Secondly no man can assure himselfe that either he had an intention to consecrate or pronounced the wordes of consecration or not for they are pronounced softly Are not the Papistes then miserable who are so vncertaine of their Masse and know not whether they worship bread or God whether they serue God or creatures whether they be Christians or idolaters CHAP. XXXIIII That Popery is repugnant to the lawes of Nations BVt could the Papists perswade themselues that their Massing sacrifice were lawfull and the rest of their religion were true yet who would not abhorre that religion which is grounded on such foundations and conteineth such impieties heresies and false doctrines and is so repugnant both to Catholike religion and all antiquity Further we finde that it ouerthroweth the lawes of nations dissolueth the bands of alliance and kinred preiudiceth the authoritie of Kings and Princes hazardeth their liues and persons oppresseth the liberty of Christians both for matters of conscience and their temporall estate and is maintained by lies calumniations forgeries periuries fire and sword and most dishonest and wicked means The lawes of nations require that oathes promises compactes leagues and treaties of trade and commerce be obserued and kept but all these bonds neither Popes nor Papists regard Formosus being deposed from his bishopricke swore that he would neuer resume the same againe yet regarded he not his oath Gregorie the 7. was made Pope contrarie to his oath as appeareth in the life of Henrie the 4. Paschal the 2. solemnely swore to Henry the Emperor to obserue certeine articles agreed vpon betwixt them but he was no soner out of his hands but he broke his oath rebelled against the Emperor and excommunicated him Charles the French King as Theodoric a Niem testifieth tract nemor vnion 6. c. 14. chargeth Gregory the 12. and Benedict the 13. with violating their oathes vowes and promises Violarunt sidem saith he fregerunt votum promissum non tenucrunt Omiphrius chargeth Alexander the 6. with more then Punicke persidiousnesse persidia plus quam punica Guicciardin in his history speaking of Clement the 7. saith he regarded his oath but little era di poca sede he sheweth also how Iulius the second endeuored to prooue that the church that is the Pope as he meant was not bound by any oath and that appeareth to haue beene most currant doctrine by diuers perfidious prankes plaied by Leo the 10. Clement the 7. and diuers other Popes mentioned by Onuphrius and diuers of the Popes owne friends and parasites Neither doe they only breake oathes themselues but perswade all their complices to doe the like the Bishop of Verdune as we reade in Conradus Traiectensis relateth how Gregory the 7. esteemed faith to be sacrilege and them to bee loyall that broke their othes to the emperor periuria sidelitatem dicit fidem sacrilegium sacit Henry the 4. also as we read in Helmoldus complained that his subsects by the instigation of the Pope rebelled against their lord and broke their saith and solemne oathes lenarunt manus contra dominum regem suum violauerunt sidem iuramentorum sacramenta In the councell of Constance the Pope and his complices persuaded the emperor most dishonorably to violate his safe conduct granted to Iohn Husse there also it was decreed that faith was